LIBRARY OF CONGRESS, 

Slielf- T -2J~? 

UNITED STATES OF AMERICA. 



Bible St^bies 



FOR 



formal €W$t$, %&mffl&, 2MMe £>tvtomt&, 
anU £unfcap * <$rfjool €eaci>er£. 



BY 



Rev. A. E. DUNNING, 



BIB12E SttiBIES 



FOR 



Normal Classes, Assemblies, Bible Students, and 
Sunday-School Teachers. 




Rev. A. E. DUNNING. 



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g&* r ifiS^ 




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Congregational Sunday-School and Publishing Society, Boston and Chicago. 

Phillips & Hunt, New York. 

Cranston & Stowe, Cincinnati. 

Baptist Publication Society, Philadelphia. 

18S6. 



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¥>* 



(oO° 



Copyright, 1886, by 
A. E. DUNNING. 



Electrotyped and Printed by 
Stanley a7id Usher, iyi Devonshire Street, Boston. 



CONTENTS 



PAGE 

The Assembly Normal Union 5 

Introduction 7 

Suggestions to Students 12 



I. 

THE OLD TESTAMENT AS A PREPARATION FOR THE 

CHRISTIAN CHURCH. 

The Divine Religion Given to Man 15 



II. 

The Development of the Divine Religion in the Life of the 

Chosen People 23 



III. 
THE OLD TESTAMENT AS A PREPARATION FOR CHRIST. 
Sacrifices and Types 33 

IV. 
The Kingdom and the Prophets 41 



4 
v. 

THE NEW TESTAMENT AS THE MANIFESTATION OF 

CHRIST. 

The Facts in the Life of Christ, and the Order in which they 
should be Taught 51 



VI. 
The Doctrines of Christ 57 



VII. 

The Doctrines of Christ (continued} ^ 

The Relation of the Facts to the Doctrines j 



VIII. 
A STUDY OF CHRIST AS A TEACHER 75 



IX. 

THE NEW TESTAMENT AS THE REVELATION OF THE 
CHRISTIAN CHURCH. 

Its Essential Elements 1 

\ S3 

Its History in the New Testament ) 



X. 

The Progress of Doctrine in the New Testament 

91 
The Doctrines in the Acts and Epistles 



1 






THE ASSEMBLY NORMAL UNION. 



In 1884 an association was formed with the above title, com- 
posed of assembly conductors and normal-class instructors, repre- 
senting nearly all the Sunday-school Assemblies in the United 
States and Canada, having for its purpose to bring the normal 
work throughout the entire country to a common standard, with 
a series of lessons following the line of the International Normal 
Committee. 

The Assembly Normal Union proposes to furnish to Sunday- 
school teachers, to those who may become teachers, and to Bible 
students, direction in study which shall aid in preparation for Sun- 
day-school work. It presents to the student a course of study, 
occupying two years, in the two lines of Bible knowledge and Sun- 
day-school work ; outline lessons and text-books, which may be 
used either in classes or individual study ; questions and sugges- 
tions, to guide the student ; examinations, to be conducted either 
by correspondence or at various Sunday-school Assemblies ; certi- 
ficates for partial courses, and the diploma of the Union on the 
completion of the full course. 

The studies for the first year include twelve lessons on the Bible 
and twelve on the Sunday-school, issued in a volume similar to 
this. 

The studies for the second year include the lessons in this vol- 
ume, and the reading of the following books : The Progress of 
Doctrine in the New Testament, by T. D. Bernard, m.a. ; The 
Primer of Christian Evidence, by R. A. Redford, m.a. ; The 
Seven Laws of Teaching, by J. M. Gregory, ll.d. 

These lessons are taught in nearly all the Sunday-school Assem- 



6 

blies in the United States and Canada. The Board of Directors 
represent various evangelical denominations, 

A certificate is given to each member of the Union who has 
passed the examination in the studies of the first year, and the full 
diploma of the Union to those who have passed the examinations 
in the studies of both years. 

The " Outlines " for both years are published by the officers of 
the Assembly Normal Union, and all profits from their sale are 
used to pay its expenses. Any one may become a member of 
the Union by enclosing to either of the Secretaries the enrollment 
fee of ten cents, and certifying that he has purchased a copy of 
the " Outlines " for the year in which he wishes to be enrolled. 
But only those will be enrolled for the second year who have 
passed the examination for the first year. Each member will 
receive a sealed envelope containing the examination questions. 
After passing the examination, he will receive a diploma on 
further payment of ten cents for its cost and postage. Circulars 
containing full particulars will be sent on application to the 
Secretaries, 

A. E. Dunning, i Somerset Street, Boston, 
J. L. Hurlbut, 805 Broadway, New York. 



INTRODUCTION. 



These lessons have been prepared for Sunday-school teachers 
who have completed the studies of the Assembly Normal Union 
for the first year. They presuppose a knowledge of the land in 
which the revelations of God to men are made ; of the historic 
periods in which these revelations were successively given, with 
increasing distinctness and added meanings ; of the growth of 
the Bible from the first commanded record to the completion of 
the sixty-six books and their collection into one volume ; of the 
main facts in the history of this completed book to the Revised 
Version so recently offered to the public ; of the evidences by 
which we are assured that this book represents to us the character 
and thoughts of God and his plan of redemption ; and of a brief 
summary of its teachings. 

These lessons also presuppose a knowledge of the rudiments of 
Sunday-school science ; of the history, nature, and objects of the 
Sunday-school ; its organization and management ; the qualifi- 
cations of officers and teachers ; the principles and methods of 
teaching. In respect to progress in comprehending the laws 
which govern the communication of knowledge, past time is to 
this generation what the Old Testament is to the New, where 
in the compass of one lifetime, life and immortality, which had 
struggled for decades of centuries against the darkness of the 
ignorance and sinfulness of the race, were brought to light. No 
study is more fascinating, and none brings richer rewards than 
the study of minds in the light of these later discoveries, with a 
view to enlighten them with the truth revealed from heaven, and 
to bring them completely under its control. Such books as the 



8 



" Outlines" for the first year's course of the Assembly Normal 
Union, "The Young Teacher," and "The Bible the Sunday- 
school Text-book/ 7 have made it possible for teachers of only 
ordinary education to pursue this study with success. 

To those who have made some progress in the studies just men- 
tioned these lessons are offered. They aim to present in brief 
outlines the obvious teachings of the Scriptures on the great sub- 
jects connected with redemption ; to show the principles on which 
God has taught men, and the methods by which he has developed 
their minds and hearts to receive his truth. 

No one can gain a knowledge of the will of God, or of his rela- 
tions to those whom he has created, merely by learning a creed. 
Every truth has a history. God has revealed truth through human 
experience. Only so can men receive it. The progress of revela- 
tion is measured by the growth of human intelligence, and appre- 
hension of it through obedience to the will of God. My aim has 
been to guide the student along the line of the history of the 
development of the great truths which make the sum of revealed 
religion, as this history is given in the Bible. For example, the 
doctrine of the kingdom of God was first introduced into the 
knowledge of men through God's command to them to obey the 
simplest directions given by him. The language in which the 
doctrine could be communicated was prepared by the special 
guidance of a chosen nation through the experiences of a theoc- 
racy, a monarchy, captivity, and restoration under foreign rule. 
The substance of the doctrine was taught by Jesus Christ, and 
illustrated by the experiences of the Christian Church ; but it will 
not be perfectly understood till the kingdom is perfectly realized 
in the perfect obedience of all its members to their everlasting 
King. 

Evidently, then, the value of these lessons will depend on the 
faithfulness with which the Bible is read in connection with their 
study. They require that it should be read from Genesis to Rev- 
elation for the purpose of tracing the growth of each of the great 



doctrines which Christ taught. Only in this way can the student 
gain such a knowledge of any doctrine that he can teach it with 
confidence. 

The International Lessons present each certain phases of doc- 
trines or precepts, and invite the teacher to a microscopic exami- 
nation of them ; but a comprehensive knowledge of the Bible is 
essential to the effective teaching of any part of it. To present 
any religious truth with power, we need to know its place and 
design in the scheme of redemption, the steps that led to its 
unfolding, and the results that flow from it in history. The 
teacher whose knowledge is weak in these respects is a weak 
teacher. If he only knows just enough to fill the thirty or forty 
minutes allotted to the lesson, his pupils will discover it in the first 
ten minutes. When the force of the reservoir of his knowledge 
ceases to press, he begins to falter and grow uncertain and his 
pupils lose their interest. The object of these lessons is not to 
add to the burdens of the teacher, but to increase his pleasure and 
power in teaching. When once he has begun to apprehend the 
development of truth in its historical relations, every lesson pre- 
pared for his class will fall into its proper place in the furnishing 
of his mind, and add to his comprehensive knowledge of the 
Bible. 

I have ventured to hope that these lessons might be useful to 
young ministers, especially to those who have not had the advan- 
tages of the college or the seminary. Many such are finding their 
way into pulpits, especially in the newer sections of our country : 
and I have frequent requests to suggest for them a brief course of 
reading, or at least some book which will present an outline of the 
truths they should preach. These lessons, I hope, will measura- 
bly meet their want; and with the books suggested in the foot- 
notes will furnish such reading as will equip them for their work, 
which is in some respects more difficult than in the older fields, 
mainly occupied by men of more thorough professional training. 

My conviction is constantly strengthened that a course of theo- 



IO 

logical study should begin with the life of Christ instead of with 
natural theology. The facts of his life on earth should be first 
understood ; then his teachings ; then the doctrines which are the 
consequences of his life and teachings ; then the history which 
introduced his life and made it possible for his teachings to be 
understood ; then their working in the experience of the church and 
their effect on the world. Such a course of training for ministers, 
repeated by them with candidates for church membership, would 
help much to avoid controversies which periodically rise, disturb 
the church, and temporarily disappear only to give place to others. 
It is proper, then, at least to urge teachers and ministers who have 
never had the opportunity to follow the usual course of study in 
theological seminaries, to begin with the life of Christ, and from 
that point to enlarge their sphere of knowledge in history and doc- 
trine. So strongly have I felt the advantage of this method that I 
should have rearranged this course of lessons had not Christ and 
his redemption been evidently from the beginning the subject of 
them all. 

I have made no attempt, in these outlines, to be original. I 
have freely used the thoughts, and sometimes the expressions, of 
others, though I have aimed to give them due credit by references 
to their books. I have simply sought, by whatever aid I could 
secure, to present, in clear and simple language and in appropriate 
order, the facts, definitions, and truths which the teacher needs to 
have in mind in order to obey the Saviour's command to " Teach 
all nations . . . teaching them to observe all things whatsoever I 
have commanded you." 

I ought, however, especially to acknowledge the help I have 
received from the appendix to the " Primer of Christian Evi- 
dence," and from a series of articles by J. M. Gregory, ll.d., pub- 
lished some time since in the New York Observer ; also from 
Bernard's " Progress of Doctrine in the New Testament," and 
Dr. J. P. Thompson's "Theology of Christ." 

I can not fully express my acknowledgments to those whom I 



II 

have had the privilege of leading through these lessons in differ- 
ent cities and Summer Assemblies, whose earnest cooperation and 
words of encouragement have made study a pleasure, and kindled 
new hope for the speedy consummation of the kingdom of God. 
My prayer is that the God and Father of our Lord Jesus Christ, 
the Father of Glory, may give unto us the spirit of wisdom and 
revelation in the knowledge of him, and that we may so teach 
men as to present every one perfect in Christ Jesus. 

A. E. DUNNING. 
Boston, April 15, 1886. 



SUGGESTIONS FOR STUDENTS. 



As far as possible, take for study the hours when your mind is 
most vigorous. Morning hours are best. 

Read your Bible in connection with the lessons. 

Trace, in reading the Bible, the historical development of each 
of the doctrines which Christ taught. 

You are not expected to commit the lessons to memory, except 
the definitions and italicized sentences. But make the thoughts 
your own by verifying them in your study of the Bible. 

Each book of the Bible is characterized in these lessons by some 
brief sentence of description intended to distinguish it from others, 
and to give it its proper place in the memory. 

The required readings are "The Progress of Doctrine in the 
New Testament," by T. D. Bernard, " The Primer of Christian 
Evidence," by R. A. Redford, and "The Seven Laws of Teach- 
ing," by J. M. Gregory. The appendix to the Primer should be 
read in connection with the first four lessons, and " The Progress 
of Doctrine " with the last six. The other books may be read 
independently of the lessons. 

Review each lesson before beginning the next, by going over the 
questions with the blackboard outline. Frequently review in this 
way all the lessons you have already studied. 

Verify the statements of doctrine by the use of your reference 
Bible, adding to the texts given in the lessons. You will find 
Inglis's " Bible Text Cyclopaedia " a valuable aid. 

So far as the author knows, all that is taught in these lessons is 
in accord with the beliefs of all evangelical denominations. The 
aim has been to state only those truths which are plainly taught in 
the Bible. 



13 

When you are ready, send to either of the Secretaries of the 
Assembly Normal Union for the examination questions. State in 
your letter when you joined the Union, and that you have finished 
the study of the lessons and the reading of the required books. 

Before opening the envelope containing the questions review 
all the lessons by the questions at the close of each. 

The " Outlines of Doctrine " should be frequently reviewed every 
year, to refresh your memory. Much of the power of teaching 
lies in the confidence coming from having always at hand clear 
definitions of great truths. 



^BIBLzE# Sty DIES, * 



OUTLINE NORMAL LESSONS 

FOR 

THE ASSEMBLY NORMAL UNION. 



No. I. 

THE OLD TESTAMENT AS A PREPARATION FOR THE 

CHURCH. 

The Divine Religion Given to Man. 

The first five books of the Bible, called the Pentateuch, are an account of 
the first giving of the only divine religion to man. The object in giving this 
religion to man was to secure his redemption. 

I. — Five steps are included in giving the divine religion to man. 

1. The Creation of the Universe as the Sphere of redemption. Gen. i, I. 

2. The Creation of Man as the Subject of redemption. Gen. i, 27. 

3. The first Revelation of God as the Starting Point of redemption. 

4. The Covenant between God and man as the Organization of redemp- 
tion. 

5. The Chosen Nation as the Repository of redemption. 

II. — There are five first steps in God's revelation of himself to man: 

1. As Creator. Gen. i, 27. I obedience Claimed. 

2. As Provider. Gen. i, 29. / 

3. As Lawgiver. Obedience Tested. 

4. As Judge. / ° bedience Rewarded. 

I Disobedience Punished. 

5. As Merciful Father. Restoration Fromised. 



i6 

III. — There are five steps recorded toward forming the chosen nation. These 
appear at first to be abortive attempts to renew and perfect relations between 
man and God : but closer study shows that they are steps in the divine plan to 
give to man the knowledge of God and His redemption. 

1. Adam is created in the image of God: but through temptation falls into 
condemnation and ruin. His condition calls forth the first revelation of Divine 
Compassion. A Deliverer is promised who shall bruise the tempter's head. 

2. Abel, the son of Adam, turns to God, and offers acceptable sacrifice. 
The account of his act shows that God is pleased to hold Communion with 
man. Abel is fitted to become the father of a holy nation : but he is killed 
by his elder brother. 

3. Seth is born as an appointed seed instead of Abel. His offspring follow 
after God, and call themselves by his name (Gen. iv, 26, margin). Here first 
appears a Praying People, the beginning of a holy nation having relations 
with God. But this holy generation is corrupted by the worldly generation 
with whom they marry, the descendants of Cain, and again the attempt to 
begin a godly nation is apparently overthrown. They are all destroyed by 
the flood except one family. 

4. Noah is preserved because he is faithful to God : and his family with 
him. A new relation now appears between God and man, a Covenant estab- 
lished with sacrifice. (Gen. ix, 8-17.) But this people also become corrupted 
and worship idols. Josh, xxiv, 2. (Stanley's Jewish Church, i, 18.) 

The beginnings of worldly nations are recorded in the Bible merely as incidents, to illustrate 
the fact that the only true value of the history is its movement toward redemption. Babel is 
mentioned as an attempt at unity without God, which, like all such attempts, ends in 
confusion. 

5. Abraham is chosen out of this corrupted people to be the father of a 
nation to whom the divine religion is specially intrusted. (Gen. xii, 2,3.) He is 
summoned by God to go out into a strange country and found a nation. He 
obeys. He is called the Hebrew, the man who crossed the river-flood. The 
covenant with him becomes a Promise that his Offspring shall be 
the Chosen Nation. (Stanley's Jewish Church, i, 3 ff.). 

IV. — The five first principles in organizing the chosen nation begin to appear 
with this movement of Abraham in emigrating to an unknown country. 

I. He was a Bedouin Arab and his descendants still wear in form and 
features the likeness of the godless, grasping Arabs of the desert. One thing, 
the religious Faith which began to be developed in them by the call of Abra- 



1/ 

ham their ancestor made them the spiritual fathers of European religion and 
civilization. (Stanley's Jewish Church, i : 13.) 

2. God commands and leads Abraham to a Separation from the World : 
a place, a family, a prophecy, a destiny for himself. lie keeps constantly 
distinct from the worldly generation such as corrupted the godly generations 
before him, will have no intermarriages between his race and theirs : will not 
even take the gift of a sepulchre from them. (Gen. xxiii, 5 ff.) His distinction 
is that he is a friend of God : and not as he would be regarded in heathen 
nations, a god. Vet the incident concerning Melchizedek is interjected, show- 
ing that the kingdom of God was not then confined to any one family or race, 
nor ever can be. (Gen. xiv, 1S-24.) Such facts as this taught men principles 
of broadest and deepest significance, which exerted an increasingly powerful 
influence. From such facts the apostles were taught that "God hath made of 
one blood all nations of men for to dwell on all the face of the earth ; " 
and, "In every nation he that feareth him, and worketh righteousness, is 
accepted with him." 

3. God enters into a Covenant with Abraham, repeatedly renewed, con- 
firmed by sacrifice, made clearer by prophetic visions. This covenant develops 
mutual and peculiar obligations between God and his chosen ones. 

4. God provides for an enlargement of the covenant with Jacob and his sons. 
It is no longer confined to one man. It is repeated with Israel as a Family, 
which is to become a nation. Genesis, the Book of Origins, covers a period 
of at least twenty-five hundred years, and we have as the result of all this his- 
tory only one family. All the rest is incidental. But we have a most sublime 
promise for the whole world. (See The Great Argument, by W. H. Thompson, 
p. 58.) The chosen nation, as disclosed in the family of Israel, has a visible 
beginning in Genesis. That is the foreshadowing of the Jewish Church, through 
which the principles of the divine religion are to be spread through the world. 
This family is the seed from which the perpetual kingdom is to grow : indes- 
tructible because of the purpose of the covenant. (Great Argument, p. 96.) 

5. The Organization of the Church is effected by setting apart the chosen 
people as a nation by themselves. The record of this is given in the three 
books of the Bible following Genesis. 

Three chief steps in this organization are described in the book of Exodus. 

1. Moses, the Leader for the people, is prepared, called, and guided to his 
work. 

2. They are led out from Egypt. This is called the' Exodus. 

3. They are conducted to Sinai and the Law is given to them, the principles 
of the Covenant Code. This law is expanded in the three remaining books of 
the Pentateuch. But in the book of Exodus we find : — 



i8 

(«) The foundation of the Moral Law as revealing righteousness and sin — 
the ten commandments. 

(£) Of Ceremonial Law as revealing redemption from sin and its conse- 
quences. 

(c) Of Civil Law as cementing together a nation which would furnish a place 
of safety for the development of the divine religion, embracing rules for society- 
such as would bring into being and maintain a safe repository for the religion 
of redemption. But the commandments are the central law, the conditions of 
the covenant between God and his people. All the rest is auxiliary. The 
tablets on which the law was written are the "Tables of the Covenant," the 
ark in which they are contained is the "Ark of the Covenant." See Ex. ix, 
4-8; xxxi, 18. 

In the book of Leviticus, the organization of the Church is extended by 
furnishing the Priest Code, or law of religious worship, the ritual of salvation. 
It is of temporary authority because foreshadowing and teaching of something 
better. This book teaches the first principles of communion with God : mainly 
by visible objects. 

The Law of Sacrifices reveals the means of approach to God and recon- 
ciliation with him. 

The Law of Purifications declares the conditions of approach to God 
and reconciliation with him. 

The Law of the Priesthood discloses the agencies of approach to God 
and reconciliation with him. 

The Law of the Festivals makes known th.G great occasions of approach 
to God and reconciliation with him. 

The book of Numbers represents the organization of the people into a civil 
and political society which will be a safe repository for the religion of redemp- 
tion : the Civil Code. The First Numbering was the political organization 
of the generation that had just come from Sinai. The Second Numbering, 
thirty-eight years later, was the political organization of the generation that was 
to enter the promised land. The object of this record, and of the wars, is to 
show the training of the chosen people by Jehovah for his great purpose. 

The book of Deuteronomy presents in comprehensive Review the principles 
of the Covenant Code (Ex.), the Priest Code (Lev.), and the Civil Code 
(Num.), differing somewhat in form because of the years of progress already 
made since the laws were given and because of the new outlook into the 
future. It renews the divine covenant and law in the preparation of the people 
for the divine rule in Canaan. 



19 



The historical steps thus reviewed may be arranged as follows : — 

1. The Leader called and prepared. » 

2. The Exodus from Egypt. 

3. The march to Sinai and the giving of the Law. 

4. The Priesthood appointed. 

5. The Tabernacle, with the Ark, set up. 

6. The Sacrifices arranged. 

7. The Approach to Canaan. 

8. The Retreat and 38 years' wandering. 

9. The advance to Jordan. 

10. The Conquest of Canaan. [This last step is of course anticipate' 1 .. J 



BLACKBOARD OUTLINE. 
I. The Divine Religion Given to Man. Object: Redemption. 



5 Steps in giving the 
Divine Religion. 


5 First Steps in 
Revelation. 


5 Steps Toward 
a Nation. 


5 Steps in Found- 
ing a Nation. 


Gen. 


C. U.S. 1 
C. M.S. 
R. S. P. 
CO. 
C. N, R. t 


- R. 


God asC } n r 
p jU.U 

L O.T. 

J ' \D. P. 
M. F. R.P. 


A. D.C. 

A— c 
S. — p.p. 
N.— c 
A— p. 


F. 
S. 

c. 

F. 
0. 


Organization of 
the Church. 


Leader. 
Exodus. 
Law. 


f Moral. 

Law. \ Ceremonial. 

[Civil. 


f Priesthood. 
< Tabernacle 
[and Ark. 


Ex. 



Ceremonial 
Law Expanded. 

Review, 



Law of S. 
Law of P. 
Law of Pr. 
Law of F. 



Lev. 



Civil Law f First Numbering. 
Expanded. \ Second „ 



Num. 



Deut. 



DIRECTIONS FOR TEACHING. 

1. Draw on a blackboard five columns. Place the subject ot the lesson at the top, and 
explain it. Then place in the first column the heading " Five steps in giving the Divine 
Religion." As each step is explained, write its initials and finally denote by bracket that they 
are all connected with the great object, Redemption. Drill the class on these steps till all can 
repeat them. 



20 



2. Take the third step in the first column and expand it as indicated in the second column. 
Treat the third and fourth columns in a similar way. Drill the class in these points as cover- 
ing the book of Genesis. 

3. Write on the board the fifth step in the fourth column : then as each new point is clearly 
understood, write it down; and when the outline of the book of Exodus is completed, drill the 
class on it. Treat all the books in the same way, drilling the class on the main points after the 
outline has been erased from the board. 

LESSON I. SECOND PART. 

In this lesson we have reviewed God's first teaching of the human race. 
His object was to teach these beginners, and the world through them, the 
meaning of redemption. From his treatment of this primary class in the study 
of the only divine religion, we learn important principles in teaching divine 
truth. 

1. God taught only simple Fundamental Facts to Beginners. His 
object was always to make known and secure redemption to men : but he did 
not at first announce the deepest meanings of redemption. By imparting the 
simplest facts, he prepared them to understand profounder truths. 

We must adapt our teaching to the degree of spiritual intelligence of our 
pupils, always aiming to prepare them to receive truths more difficult to under- 
stand. First, Facts; then Consequences following them: then Laws and 
Principles; all relating to God our Father — this is the process of teaching 
unfolded in the Bible. 

2. God taught only a Little truth at a Time. The process of making 
known the truth is hindered (1) by want of capacity in learners; (2) by want 
of light in surrounding circumstances; (3) by sin; (4) by want of power and 
wisdom in human teachers. Teaching requires time. See how long God took 
to bring his pupils to the point where he could give them the ten command- 
ments. The book of Genesis covers at least twenty-five hundred years. No 
teacher can accomplish all he wishes. But the true teacher is in his work 
joined Math God whose plan of communicating truth to the race is made with 
full knowledge of their capacities and needs, and of the truth to be taught. 
Be Patient, Persistent, Prayerful. 

3. God taught Truth by connecting it with Experience. For example, 
his first lesson to man was concerning the meaning of the Sabbath : not by 
giving him the fourth commandment, but by instituting in his own act and ex- 
ample, the period of rest. When men had learned to realize something of its 
physical and spiritual value, and to feel the need of it, he wrote its law on a 
tablet of stone : " Remember that thou keep holy the Sabbath day." Rest and 
holiness were the first lessons connected with it. When the spiritual natures 
of his people had more fully developed, he set on it the meanings of worship, 



21 



spiritual joy, redemption, resurrection, immortality. But ages passed before these 
higher meanings could be received. 

His next lesson was on the home : not beginning with the seventh and fifth 
commandments, but with putting one man and one woman into a garden, and 
giving them joys, duties, responsibilities to share together : then trials together : 
then children. As the race grew able to bear it, he taught them through these 
experiences their relations to society, and to him as their Father — love, for- 
giveness, care, honor, the church, heaven the city of God. By these steps he 
made experience instruct conscience, guide conduct, and develop character. 

We must teach, first, truths connected with experiences which pupils are 
already passing through. We must not get discouraged or angry because they 
are not interested in spiritual truths which have absorbed us : nor condemn 
them for their ignorance. These things destroy the power of teaching. 

By studying our pupils we must find out what spiritual truths they are ready 
to receive, and plan our lessons accordingly. Only the teacher himself can 
grade the lessons for his own class. 

4. God made much use of Object Lessons in teaching. The tree of 
knowledge of good and evil; the cherubim with the flaming sword; the ritual, 
with its priests, tabernacle, and ark, — all these things were simple facts, and to 
many they were little more. But God taught these things, and made them 
signify spiritual truths as his pupils were ready to understand them. 

Use object lessons, and do not try to convey by them deeper meanings than 
your scholars can comprehend. Teach the material facts of the gospel, and 
stop short, when it seems best, of what you know. Don't let yourself be drawn 
into too much spiritualizing with young children. 

5. God made much use of Reviews. The first five books of the Bible are the 
record of the first giving of the divine religion to men. But the fifth book is 
mainly a review, in detail, of what had been already given, adapted to the 
changed circumstances of the scholars. Though the Bible is so small, God 
used all this space for review. 

Keep the same truths of the gospel always in mind; do not be afraid to 
go over them often, and to base every advance on what has gone before. 

BLACKBOARD OUTLINE. 
God's Prinxiples of Teaching. 




22 



DIRECTIONS FOR TEACHING. 

i. Announce the first principle, explain and illustrate it, writing on the blackboard the three 
letters standing for Fundamental Facts for Beginners. Then show the biblical law of progress 
in teaching from facts to consequences, unfolding laws and principles ; write the letters repre- 
senting these one under the other. Then explain how all are related to God our Father, 
placing G. F. after the bracket. 

2. Make L. T. represent the principle — A Little Truth at a Time. Let the figures i to 4 
represent the Hindrances to truth, and P3 the three things by which the hindrances are to be 
overcome. The other characters explain themselves. Drill the class on all these points. 

QUESTIONS FOR EXAMINATION. 

1. What was the object of giving the only divine religion to man? 

2. Name in full the five steps in first giving this religion to men. 

3. Name the five steps in God's first revelation of himself to men, and the consequences 
connected with them. 

4. Name the five steps toward forming the chosen nation, and the advance connected with 
each. 

5. Name the five principles on which the chosen nation was established. 

6. Name the three first steps in organizing the church in the Wilderness. 

7. Into what departments was the law of the church divided, and for what purposes? 

8. Describe the ceremonial law and its object. 

9. What was the object of the civil law? 

10. What is the purpose of the Book of Deuteronomy? 

1. What is the biblical law of progress in teaching? 

2. What are the chief hindrances in teaching spiritual truth, and how are they 
overcome? 

3. How can we best adapt truth to our pupils? 

4. What is the place of object lessons in teaching spiritual truth? 

5. What is the divine method of fixing truth permanently in the mind? 

Notes. — In connection with this lesson the student should read rapidly the first five books 
of the Old Testament. Many details, such as those concerning the construction of the taber- 
nacle, the ritual, and the laws for purification, may be omitted. But the general outline of the 
history should be clearly in mind : and it would be well to write out an analysis of them. 

In connection with this and the following lessons on the Old Testament the appendix to the 
" Primer of Christian Evidence," on " How to teach the Old Testament," should be carefully 
studied. 






-# BIBLE* STUDIES. ^ 

No. II. 

THE OLD TESTAMENT AS A PREPARATION FOR THE 

CHURCH. 

The Development of the Divine Religion in the Life of the 

Chosen People. 

The first lesson concluded with the approach of the Chosen People to the 
river Jordan as they were about to enter the Promised Land. 

There are rive steps in the development of the Divine Religion in their 
national life : three external, — The Theocracy, Monarchy, Dispersion and 
Restoration; two internal, — The Devotional Life, and the Spirit of 
Expectation. 

I. The first form of national government under which the people were 
organized was a Theocracy. This word was invented by Josephus. It 
means, not a government by priests, but a government of the people by God 
directly, as opposed to a government by priests or kings. (Stanley's Jewish 
Church, i, 1 74.) The Theocracy presents a sacred congregation, chosen and 
set apart, governed by an tmseen, yet present and sovereign God. This was 
the Ancient Church. 

The development of the divine religion during the Theocracy is marked by 
five events, in three books. The book of Joshua records the introduction of 
the chosen nation into Canaan and its establishment there, the chief events of 
which are : — % 

1. The Enemies of Israel Conquered. The kings of the Southern 
tribes were destroyed at Makkedah (ch. x), and the kings of the Northern 
tribes at Merom (ch. xi). 

2. The Land of Canaan is Divided among the twelve tribes, and its bound- 
aries described. These events are auxiliary to the chief one, which is : — 

3. The Throne of Jehovah, in the Tabernacle, Established at Shiloh. 
When these things are accomplished, Joshua gives his charge to the people, 
and dies. 



2 4 

4. In the book of Judges, the Nation is Tested, through judgments and 
deliverances by the Angel of the Covenant, of whom four manifestations 
are recorded, extending over three hundred years. These occurred at Bochim 
(ch. ii), where the people wept over their apostasy and offered sacrifice unto 
the Lord: at Ophrah (ch. vi), where, in answer to their cry, the Angel 
appeared to Gideon: at Zorah (ch. xiii), where the Angel announced to the 
mother of Samson the birth of her son: and at Gibeah (ch. xx), where, 
under the direction of the Lord, the tribe of Benjamin was nearly destroyed. 
This entire history is a record of sin, rebuke, punishment, and rescue. The 
nation finally proved itself unworthy of its theocratic government, and was 
left, because of its apostasy, in degrading subjection to the Philistines. 

5. The book of Ruth furnishes an illustration of the purpose of God to 
extend his grace to all nations, in a Heathen Admitted into the Covenant 
to prepare for a race of kings : since the Theocracy was to fail because the 
people were found too carnal for such a spiritual control. 

The Theocracy planted in the minds of the people some primary principles 
of the divine law and government. It taught them to realize the providential 
guidance of God : the wickedness and the punishment that would follow idol- 
atry and licentiousness: that repentance would be responded to by mercy; 
and it vindicated the holiness of God. Especially it taught the people these 
five lesssons : — 

I. That God was able to subdue their enemies : 2. That he was able to 
fulfil his promises and provide for his people the promised inheritance : 3. 
That he w r as enthroned among them as Sovereign and present God: 
4. That because God was their Sovereign and his promises were to all the 
nation, they were united together in a common interest and destiny : 5. 
That God withdraws his love and favor from those who are persistently 
disobedient to him, and that they lose the blessings he has bestowed. 

II. After the failure of the Theocracy Israel became a Monarchy. Five 
facts characterize the development of the divine religion in the life of the 
chosen people during the Monarchy, of which the record is found in three 
double books. The books of Samuel record how God withdrew from the 
direct government of the nation, and left the people to be governed by kings. 

1. David was the Founder of the Monarchy. Saul was the first king, 
but he had no capital city, founded no royal family, is never mentioned in the 
Bible as one of a race of kings. But David was the head of a royal house. 
He captured Jerusalem and made it the seat of government. He became an 
imperial conqueror, and in him for the first time was fulfilled the promise made 
to Abraham, that the boundaries of the nation should extend from the borders 



of Egypt to the Euphrates (Gen. xv, 1S-21). He also determined the policy 
of the nation, formed for it a literature, and gave direction to its prophetic 
hopes. Under his rule, new ideas of the Church, as related to a kingdom, 
took form. When he planted the Ark in the centre of the royal city, 
Jerusalem, the tabernacle there foreshadowed 

2. The glorious Temple, the centre of the sacrifice and worship of the 
nation. Connected with this centre of worship are the laws, the authority of 
the rulers, all great public events. God is the real king. His subjects are the 
kingdom. David is his servant. 

3. The Prophetic Order, under David, sprang up beside the kingly, and 
became the conscience of the kingdom. It operated continually as a check 
on the government, and gave to the whole kingdom the character of the 
Church. The earliest prophet was Moses. The first School of the prophets 
was established by Samuel. But David was the first Prophet-king. (Stanley's 
Jewish Church, ii, 106.) 

4. The two institutions, represented under one head in David's reign, by the 
palace and the temple, or the State and the Church, became more and more 
distinct after his death, though both are necessary to make the constitution 
of the monarchy. Two books are required for their development, running 
parallel in the order of time. The books of Kings record the political history 
of the kingdom, God's covenant care over the kings; especially the fulfilment 
of his promise to David in 2 Sam. vii, 12-16. This fulfilment is traced in the 
splendor of Solomon's reign, in the preservation of the Sacred City and 
Temple for his descendants, ,and in the exaltation of Jehoiakim above the other 
kings in Babylon, the account of which concludes the book. The books of 
Chronicles record the ecclesiastical history of the kingdom, God's covenant 
care over his chosen people : especially the events connected with the temple 
worship and the Levitical service. They record the preparation for the estab- 
lishment of the Temple system, and follow the history of Judah to the decree 
of Cyrus for the Restoration of the Temple, giving the great facts which were 
to kindle in the Jewish exiles, on their return, a more devoted interest in the 
worship of Jehovah. 

5. But since, notwithstanding the influence of the Temple and the prophets, 
the rulers and the people revolted more and more against the laws and govern- 
ment of God, factions arose among them, resulting in the Division of the 
Kingdom, the beginning of its downfall. Ten tribes made Samaria their 
capital, while Judah retained Jerusalem, the priesthood, and the Temple. The 
greatest prophets appear as the ministers of the Northern kingdom. But the 
people of both sections grew worse and worse, till the kingdom, like the 
theocracy, was found wanting and destroyed. 



26 

Through this apparent failure the great ideas of the divine religion, which 
are the basis of the Church, continue to be more clearly wrought out in 
promises, warnings, and prophecies. Five steps are especially to be noted : — 

1. The ten commandments were confirmed by experience as the basis of 
morality in the Church and State. 

2. The character of God as Sovereign and as Deliverer was more plainly 
revealed. The revelation which he had made of himself to Moses, "The 
Lord, the Lord God, merciful and gracious" (Ex. xxxiv, 6) was expanded 
through the experiences of the kingdom, till "Justice and Mercy," "Truth 
and Love," became the substance of the creed of the Jewish Church : a prep- 
aration for that higher revelation made by the Messiah, "Grace and Truth 
came by Jesus Christ." 

3. The ideas of sin, righteousness, judgment, and redemption, as 
related to human character, stood forth more clearly on the background of the 
nation's struggles, victories, defeats, and final destruction. 

4. A new order of ministers arose, the Prophets, always henceforth to be 
identified with the Church. 

5. The expectation of a coming Royal Messiah, and a purified and 
restored Church, became a passion which fostered an intense patriotism. 

III. The final history of the Jewish people includes their Dispersion in 
Captivity and their Restoration. Because they persisted in sin, God removed 
his throne from among his people. Five events are included in this period : — 

1. The Jews to the East of the Jordan, then the rest of the Ten Tribes 
were conquered by the Assyrians and carried into captivity. Of these we 
have no further record (2 Kings xvii, 21-23). 

2. Judah also became more and more corrupt till Jerusalem was Captured 
and destroyed by Nebuchadnezzar, and the people were hurried away to 
Babylon. Our knowledge of this period of captivity is mainly derived from 
the books of Jeremiah, Ezekiel, and Daniel, and from accounts in secular 
history. By this severe discipline the people were prepared to form a religious 
centre from which influences were to go forth to prepare the Jews and the 
world for the coming of Christ. 

3. In the first part of the book of Ezra is recorded the First Restoration 
of Jerusalem by the captives under Zerubbabel, who returned under the decree 
of Cyrus. The temple was then rebuilt, and the religious system re-estab- 
lished, from which the world was to hear of its Redeemer. 

4. The book of Nehemiah records the Second Restoration, the rebuild- 
ing of the walls of the city, and the reorganization of the civil government 
to protect the religious system — the Church. 



2 7 

The book of EstJicr, a fragment oi the history of this period, is an account 
of the chosen people in captivity, out of their own land, under the providential 
care of God. 

5. Then follows an Interval without Record, of more than four hundred 
years, including, as we learn from secular history, the following events : — 

(a) The government of Judea by Alexander the Great and by his four 
generals after his death. With this period we include the reign of the Egyp- 
tian kings, the Ptolemies. 333-175 B.C. 

(/>) The rule of Antiochus Epiphanes. 175-165 B.C. 

(r) The independence under the Maccabees. 165 B.C. 

(</) The agreement with Rome. 162-70 B.C. 

(e) The submissioii to Rome. 

Thus the last effort to form a holy nation from the descendants of Abraham 
resulted, like its predecessors, in apparent failure, but really prepared the way, 
not for the temporary elevation of the Jew, but for the great object of giving 
the divine religion to men — the redemption of mankind. 

Of the important results of the dispersion we mention five : — 

1. The Jews, because of their aims, were scattered, with their religion, 
throughout the world. 

2. The Temple service as the centre of religious influence, at Jerusalem, 
was still maintained. 

3. A system of religious organization, the Synagogues, each related to the 
Temple and its worship, sprang up among the heathen nations where the Jews 
lived in exile. In these, prayer became a substitute for the morning and 
evening sacrifice : and the study of the books of the law, by the common 
people, became universal. They were translated into Greek, the Septuagint, 
and helped to spread the knowledge of Jehovah among other nations. 
(Stanley's Jewish Church, iii, 43, 167.) 

4. They learned the unsatisfactory nature of temporal or national prosperity, 
and so were prepared to look to the dawn of a new religious dispensation, 
illumined by the coming Messiah as a suffering Saviour. 

5. Heathen religions, with their many gods, began to decay before the 
influence of the Jewish worship of one God; and so the world began to be 
made ready for the new and Christian Church. 

IV. With this historical or providential development of the divine religion 
among the chosen people is also to be traced its growth in their Devotional 
Life. This is to be studied in the six poetical books of the Old Testament, 
which present the embodiment of the Law in their hearts and convictions. 
The themes of Biblical poetry are the three great questions of all Science — 



28 

What is Man? what is God? what is the Universe in which they live and 
act? 

There are three books of Lyric Poetry which belong to the Emotions, or 
the domain of devotional feeling. They aim to inspire and cultivate these 
feelings by meditations on God and his works, and on man as the offspring of 
God. 

1. The book of Psalms presents views of creation, providence, redemption, 
in all their aspects : of God, his works, his law, and of man in the light of all 
these. It is the Hymnbook of the ages, the great training-book of the 
human heart. (Stanley's Jewish Church, ii, 157 fT.) 

2. The subject of the Song of Solomon is Marriage, a divine institution. It 
is treated as a divinely chosen symbol of the relations between God and his 
people. Its theme is the domestic affections — the same which chiefly inspires 
the modern novel. It uses these affections to awaken in the believer, and in 
the Church, like affections toward God. 

3. The book of Lamentations unfolds and brings home to the heart the 
lessons of God's chastisement in the fall of Jerusalem. Religious emotions 
are quickened by appeals to patriotism in a people with whom patriotism had 
grown to be an absorbing passion. 

Through these songs of Creation, Providence, Redemption, of the most 
fascinating joys of Home, of the loftiest hopes and deepest sorrows of National 
life, through which is breathed the Spirit of God, a mighty influence was 
begun, and is still continued, in lifting the race toward Himself. 

The three books of Didactic Poetry belong to the domain of Reflection. 
They present a firm basis of rational conviction for this development of devo- 
tional feeling. They state the philosophy of the religious life, and furnish 
divine answers to the three great questions. Their chief thesis is that Wisdom 
is the only true Prosperity and Blessedness. 

1 . The book of Proverbs presents this thesis in brief, current phrases, the 
results of observation and experience, showing that man's highest wisdom is 
to obey the law of God, and his greatest folly is to disobey it. These sen- 
tences are so formed as to attract and fix the attention and to plant themselves 
in the memory. 

2. But to this great truth there are two apparent exceptions. On the one hand 
there appear to be men who strive to obey the law of God, yet who are not 
prosperous or happy. The book of Job presents in dramatic form the history 
of the best man of his time, who suffered the greatest possible adversity. In 
this book it is shown that no affliction from without can destroy the excellence 
of the character that obeys the law of God. Through all his experiences Job 






2 9 

maintains his integrity, and becomes increasingly worthy of the blessings that 
follow. The exception is proved to be only apparent. Wisdom is blessedness. 
3. On the other hand there appear to be men who disobey the law of God, 
yet enjoy great prosperity. The book of Ecclesiastes presents the history of 
one with the greatest want of piety who is surrounded with the most abundant 
means of enjoyment. Solomon is placed on the loftiest throne, provided with 
all that heart can wish for testing the value of worldly and sinful pleasures. 
He finds them all vanity and vexation of spirit. His conclusion is, " Fear God 
and keep his commandments, for this is the whole of man." The exception 
is only apparent. Wisdom is blessedness. 

V. A peculiar and increasingly prominent element in the life of the chosen 
people was developed by the prophets, a Spirit of Expectation of a coming 
leader and deliverer and a triumphant nation. This, though necessary to 
complete the account of the unfolding of the divine religion, more properly 
belongs with the lessons that follow on the Old Testament as a preparation for 
the Christ. 

We have seen how God formed the principles of the divine religion through 
the outward and inner life of his chosen people, which became, as they were 
dispersed abroad, a fountain of spiritual life extending its blessings through 
the world, and preparing it for a new and more spiritual dispensation. These 
principles of the Church, as developed in the Old Testament, are represented 
by: (1) Faith in one God. (2) Separation from the World. (3) The Cov- 
enant, sealed by circumcision. (4) The Law, summed up in the Ten Com- 
mandments. (5) The Ritual — of Sacrifice and Worship. (6) The Theocracy. 
(7) The Monarchy. (8) The Temple. (9) The Devotional Life. (10) 
The Spirit of Expectation — of an Everlasting Kingdom and an Everlasting 
King. 

PART II. 

The development of the divine religion discloses important principles for 
the guidance of teachers. 

I. God based his teaching on the idea of the Communion of the people, 
and of all the people, with himself. This truth, proclaimed by the Theoc- 
racy, is emphasized by the establishment of the Temple and its worship, by 
the events of the kingdom and the captivity, and especially by the Psalms and 
Prophecies. Through all the vicissitudes of the chosen nation, it is made 
more and more evident that their history is not that of an inspired book, or an 
inspired order, but of an inspired people. All the people had access to God 
through appointed means : and all were substantially on a plane of equality 
before him. 



3o 

The teacher's success will depend on his truthfulness to that idea. His one 
aim must be to establish and perfect communion between each pupil and God. 
Every revealed truth is to be used for that end. He calls us, through history, 
experience, proclamation, and prophecy, to realize his constant presence as 
our Saviour and Lord. 

2. God developed the Devotional Sentiment of his people in many ways. 
He fostered it by memory. The recital of facts in which he trained them was 
mingled with utterances of praise. Note the songs of Deborah and Moses, 
the Psalms, and many passages in the Prophecies. This peculiarly character- 
izes Hebrew teaching. All their national life deepened their devotion till on 
occasion it appears in divine grandeur. He quickened it by hope. They were 
always expecting greater things beyond, from God. (Read Ps. lxxii; Isa. 
lxi; Mic. iv.) He kindled it by imagination. He was always wrapped 
in mystery, yet close at hand. They could not enter the Holy of Holies, but 
they could not be in the Temple without being conscious that it contained the 
Holy of Holies. Providences were constantly occurring in which the unseen 
hand of God was evident, though they could not understand them. He 
strengthened it by their surroundings. He used rhythmic utterances, united 
song, musical instruments. He arranged culminating effects, as in the 
sacrifices, the dedication of the Temple, the Day of Atonement. 

We must follow the divine example in teaching. Make the events by which 
the kingdom of God is developed impress the heart. Picture vividly truths 
which cannot be fully comprehended, as the Omnipotence, Omniscience, Holi- 
ness, of God. Kindle expectation by repeating his promises. Use wisely all 
visible accompaniments that will make the truth impressive. Remember that 
the devotional sentiment takes a wide range. But it is essentially joyous and 
free. The prevailing sentiment of the devotional Psalms is glad and exultant. 

3. God made much use of the Memories of his pupils. He did not for- 
mulate abstract truths in the early ages of the race. He wrought deliverances, 
and taught men what he had done for them. He said : " Remember what God 
did for your fathers." "Teach them to your children." " Recite his deeds of 
old." (Deut. v, 6-9; Ps. lxxviii, 4-6; Ps. cii, 18.) 

The age most favorable for committing words to memory is childhood; but 
all ages should be taught to rehearse the deeds of God as found in the Bible, 
in history, in their own lives. Call out testimonies of his providence, evidences 
of his care, mercy, wrath, love. Teach your pupils how to pray, in private, in 
the family, at church. Help the being of God to grow into their minds and 
affections, from thinking about what he has done. 

4. God made much use of Associations, in teaching. 






3i 



(#) With religious things : with the temple, the Sabbath, hours of prayer, 
sacrifices, festivals, sacred institutions. He taught the people to give for these, 
money, time, labor. Possessing these things, they had possessions in God. 

AVe should teach the sacredness of places of worship, of holy days, of 
possessions in things set apart for holy uses. Being held responsible for the 
things of God, our pupils will come to realize that they are possessed by God. 

(/>) With secular things. Their associations in business and pleasure 
powerfully affected their lives. Their experiences God caused to be preserved in 
proverbs which the experiences of our pupils illustrate. We must make these 
proverbs principles to guide conduct. 

(<:) With nature. He made nature speak to his pupils of himself. He 
revealed himself with refulgent light through all second causes. Clouds were 
his chariot, thunder his voice, the earthquake his tread. We should speak of 
God as revealing himself through all the operations of his laws, and maintain 
his personality and presence in all the operations of nature. 

* 
BLACKBOARD OUTLINE. 

II. Development of the Divine Religion in the Life of the 

Chosen People. 



Theocracy. 




^.{n.T. z b ;°p 
Ruth. H.A.C. 

t. Sub. en. — 2. Pr. 
prom. in. — 3. Ent. 
Sov. pres. — 4. Com. 
int. des. — 5. Wi. dis. 



Monarchy. 



Dis. and Res. 



Sam. 

K'gs. 

Chr. 



r D.-f. 

T.-cen. 
P. O.-con, 
S. C— const. 

D. K.-d. 



1. Com. Con. — 2. God 
del.— 3. S. r. j. r. — 4 
Pr.— 5. Royal M. 



Jer. 
Ezek. . 
Dan. J J - 



JT.T.-c 



-c. 



Ezra. 
Neh. 
Esth. 



.R. 



1st R, 
2dR.- 



-rs. 
eg, 



A|_Ant— 
M— A w R- 
S. to R. 



1 J s — 2 T m — 3 S. pr 1 
4 Suf. M — 5 He re de. 



Dev. Life. 



Ps. 

S. S. 

Lam. 




Spirit of 
Ex. 



Prin. rep. by 1, F.G.; 2, S.W.; 3, Cow; 4, Law; 5, Rit.; 6, Th.; 7, Mon.; 8, 
Tern.; 9, D.L.; 10, S.E. 



Principles of Teaching, 1, Com.; 2, Dev. S. m-h-im-sur.; 3, Mem.; 4 A. rel. 
sec. nat. 



32 

TEST QUESTIONS. 

What is the meaning of Theocracy ? 

Give a definition of the ancient Church. 

What books contain the history of the Theocracy, and w hat were the chief 
events connected with it? 

What five lessons did God teach his people through it? 

What books contain the history of the Monarchy? 

Why is David called the Founder of the Monarchy ? 

What religious and civil institutions gave to the Monarchy its peculiar 
character ? 

What further development of the divine religion in the life of the chosen 
people was secured through the Monarchy? 

What was the last known fact connected with the history of the Ten Tribes ? 

To what place was Judah carried into captivity, and by whom? 

What prophetic books give the history of the Captivity? 

What event characterized the First Restoration, and by whom is it recorded? 

What event characterized the Second Restoration, and by whom is it 
recorded? 

What are the chief historical facts included between the end of the Old 
Testament and the beginning of the New Testament? 

What was the condition and influence of the Chosen Nation as related to 
the divine religion at the close of the Old Testament? 

Under what two forms is the devotional life of the chosen people developed 
in the Old Testament? 

Name the three poetic books that belong to the domain of the Emotions, 
and give the characteristics of each. 

What three poetic books belong to the domain of religious Reflection? 

What is the thesis of the Book of Proverbs ? 

How and in what books are apparent exceptions to this thesis explained? 

State ten great facts which represent fundamental principles of the Church. 

What should be the teacher's aim, as illustrated by divine teaching? 
How did God develop the devotional life of his people? 
What chiefly characterizes the devotional sentiment in the Bible? 
What use should we make of memory in teaching the Bible? 
How did God teach his truth by means of the Associations of his people? 
How are we to teach God's presence and power in common events of life 
and in nature? 



# bible #sry DIES. #■ 

No. III. 

THE OLD TESTAMENT AS A PREPARATION FOR 

CHRIST. 

Sacrifices and Types. 

GOLDEN Text. lie hath made known to us the mystery of his will . . . 
which he hath purposed in Christ, . . . that he might gather in one all things 
in Christ. Eph. i : 9, 10. 

In the Old Testament, the Christ is progressively revealed along four lines, 
namely : Sacrifices, Types, The Kingdom, and The Prophets. 

SACRIFICES. 
I. Their Beginning. 

1. The Source from which Sacrifices sprang is uncertain. Some suppose 
that God appointed them and told Adam how to offer them. Others think the 
rite was prompted by human instinct to express feelings of gratitude and need 
of reconciliation with God; and that he elevated and refined it by his teaching 
till his people approached him acceptably through it. Whatever its origin, 
God has accepted and directed it, and so made it a part of his revelation to 
men.* 

2. The Earliest Recorded Sacrifices are those offered by Cain and Abel. 
Gen. iv: 3-5. 

3. The mention of the Earliest Sacrifices is not accompanied with any 
definite statement of their meaning. But from the history of heathen Sacri- 
fices and of later sacrificial offerings by God's chosen people, we infer that 
they at first expressed thanksgiving for divine goodness, and an appeal for 
divine mercy; that is, a praying that evil might be removed or prevented. 
They were an acknowledgment that man is separated from God, and that in 
some way it is necessary to remove the cause of separation. 

II. Their Development. 

1. We start with the meaning which at first appears in connection with them; 
Thanksgiving for Divine Goodness, and an appeal for Divine Mercy. 

2. In the Sacrifices of Noah after the flood appears a Covenant or recog- 
nition of a bond between the worshiper and God. (Gen. viii : 20-22, and 

* Smith's Bible Dictionary, article on Sacrifices. Old and Neiu Testaments in their 
Mtittcal Relations (a valuable book), pp. 111 ff. 



34 

Ix: 17.) This covenant becomes more precious and personal as connected 
with the Sacrifices of Abraham, in token of his faith in the promise, and as a 
pledge that he would maintain the worship of God in his family. Compare 
Gen. xiii: 18 and xv: 17-21 with Gen. xviii: 19. 

3. The idea of Self-dedication appears in these Sacrifices of Noah and 
Abraham, the covenant being the promise of God on the one hand, and on the 
other an expression of faith in him, and a pledge to obey and worship him. 
God thus early taught his people + hat spirit of consecration which was perfectly 
fulfilled only in Christ. These records, as Christ himself declares, point to 
him, and were a step in the preparation of men for his coming, though the 
idea of him had only begun to be formed in their minds. Compare Hebrews 
x: 5-10 ("in the volume of the book," that is, the book of Moses) with 
John v : 46. 

But the idea of self-dedication stands forth with much greater clearness in 
the Sacrifice of Isaac. The heathen notion of Sacrifice was the expression of 
devotion to the deity by the offering of something precious. The prevalent 
conception of the time was that a father owned his children. They were 
regarded as part of himself. Therefore the act of Abraham in offering Isaac, 
through whom he believed the promise concerning his life was to be fulfilled? 
was the complete surrender of himself to God. In this offering the prophecy 
that Christ would offer himself for the race begins to take shape.* 

4. The Passover, a peculiar form of Sacrifice, represented Deliverance 
from Bondage to the Egyptians through blood, and foreshadowed deliver- 
ance from the greater bondage of sin. Here first is distinctly presented the 
idea that becomes at last the dominant truth in the Bible — Salvation from 
death by means of Sacrifice with bloody The Passover, and the yearly com- 
memoration of it, were important steps in preparing men to apprehend and 
receive the Christ. 1 Cor. v: 7; John i: 29. 

5. Soon after occurred the solemn service at Sinai, ratifying the covenant by 
means of blood shed and sprinkled upon the people for their cleansing from 
sin; showing that Expiation for Sin through Sacrifice with blood was 
necessary in order that they might enter into covenant with God. This was a 
distinct step in preparing men to apprehend and receive the Christ. Compare 
Ex. xxiv : 3-8 with Heb. ix : 18-28. 

Up to this time, then, these steps appear in the historical development of the 
meaning of Sacrifice in the Old Testament : — 

* Mozley's Riding Ideas in the Early Ages, p. 79. 

|The burnt-offerings of Job for his children (Job i: 5) and for his friends (xlii: 8) are 
expressions of desire for expiation for sin accompanied by repentance and prayer. This is an 
indication that the book of Job is not as ancient as is generally supposed. 



o3 

1. Thanksgiving and Appeal to Divine Mercy. 

2. Covenant for Protection and Promise with Appeal to Divine Mercy. 

3. Self-dedication with Appeal to Divine Mercy. 

4. Deliverance from Bondage through Divine Mercy. 

5. Expiation for Sin through Divine Mercy. 

The Mosaic Sacrifices which began with the Passover were expanded through 
the ritual of the Tabernacle into three forms which, in the order of time, 
appear as follows : — 

1. Burnt-offering. Thanksgiving and Self-dedication. Lev. i. 

2 Peace-offering I Meal -° ffe , rm S-* Lev. ii. | Thanksgiving and consecra- 
JJ L ' »■ 1 Peace-oftering.f Lev. iii. j tion of gifts to God. 

~ . rr . f Sin-offering. Lev. iv. 1 -r, r -n 1 

3. Sin-offering, j Trespass _ | fering4 Lev . v . } Prayer for Pardon. 

To these we may add the Incense, a symbol of the intercession of the priest 
accompanying and making effective the prayer of the people. 

The Law, when given, had an immediate and constantly increasing influence 
in determining the meaning of Sacrifice. The moral law, that is, the com- 
mandments, deepened the sense of sin. The ceremonial law described the 
character and methods of Sacrifice and defined its limits. As the law came to 
be more clearly understood, ideas of confession of sin and need of pardon 
entered more and more prominently into all the Sacrifices, till a new order was 
first established in the consecration of Aaron and his sons to the priesthood. 
(Lev. viii : 14 ff.) First, Moses brought the Sin-offering as a means of access 
to God; then the Burnt-offering, to denote their consecration to the service of 
God; then the Peace-offering, to express their thanksgiving and consecration of 
gifts. This order the week following was observed for all the people, and 
ratified by the descent of fire from heaven upon the Altar. (Lev. ix: 15-24.) 
From this time the Sacrifices were arranged as follows : — 

1. The Sin-offering. Access to God, 

2. The Burnt-offering. Consecration to God. 

3. The Peace-offering. Communion with God. 

*The Meal-offering was not properly a Sacrifice, but an expression of gratitude or praise. 
The most of it was used for food, not burned. 

f The Peace-offering was the only one of which the people were permitted to eat the flesh. 
God was supposed to partake of this feast with the offerer and his friends, giving to their 
social festivities a religious character, and indicating the completeness of the reconciliation. 
The need of an atoning sacrifice in order to such communion with God is kept in view. The 
feelings of a true sacrificer are finely expressed in Ps. lxvi: 13-20. 

I The Trespass-offering was a variety of the Sin-offering, provided for transgressions which 
involved not only sin, but harm to another, whether to God in the things of his Sanctuary, or 
to a neighbor. 



6 



The Burnt-offering could only be offered after the Sin-offering had been 
accepted, and the Peace-offering became a subsidiary part of the Burnt- 
offering. 

Thus, as God continued to teach his people, the Sin-offering became the 
chief element in Sacrifice. It assumed that a Covenant existed between God 
and man. It witnessed that sin was in man because that Covenant had been 
broken by him. The shedding of blood, the symbol of life, signified that the 
sinner deserved death for his sin, and thai: God through his mercy accepted the 
Sacrifice of the victim instead of the death of the sinner. God himself, in 
this service, first approaches man and appoints the way of reconciliation with 
him. This lesson of the Sin-offering, the chief of all which the Great Teacher 
would impress on man, though repeated daily, was yearly declared to the whole 
nation on the great Day of Atonement, with all the solemn accompaniments of 
the Ancient Ritual. (Lev. xvi.) Its meaning, as related to the coming 
Messiah, became more and more clear till the first introduction by John the 
Baptist of his disciples to Jesus, and the one which would most readily explain 
to them his character and mission was " Behold the Lamb of God which 
taketh away the sin of the world." John i : 29. 

But when the Sin-offering had brought the sinner anew into covenant with 
God, then the Burnt-offering signified the devotion of the sacrificer, body and 
soul, to him. This also pointed to the Sinless One who offered himself in per- 
fect obedience to God. Heb. x: 8-10. 

Then the Peace-offering, a part of which was eaten by the sacrificer, came 
at last to signify the enjoyment of communion with God at his table. Heb. 
xiii: 15. 

How, then, did the Sacrifices prepare the way for Christ? 

1. They brought home to man the consciousness of sin as separating 
him from God and needing forgiveness. 

2. They declared the holiness of God as set over against the sin of man. 

3. They taught that man could gain access to God only through forgiveness 
of sin; and that forgiveness could be obtained only through an authorized 
mediator. The priest and not the worshiper must sprinkle the blood on the 
altar. 

4. They taught that he who seeks forgiveness must himself bring the Sacri- 
fice as a personal offering, and must live a life of obedience to God. 

5. They taught that they were themselves insufficient, and that the perfect 
Sacrifice was yet to come when the seed of the woman should bruise the 
serpent's head. There is no meaning to the Sacrifices except in the light of 
the Cross.* 

* Old and New Testaments in their Mutual Relations^ 127^*. 






37 

So through the experiences of ages in the Sacrifices, God formed in men's 
minds those ideas of atonement, consecration, and communion with him which 
are perfectly revealed through Christ. The Sacrifices had vague and hidden 
meanings which could be fully made known only by Christ himself. But with- 
out their lessons Christ and his mission could not have been, and could not 
now be understood. From the beginning the necessity of Sacrifice and its 
meaning constantly became more clear, till under the shadow of the Cross the 
Jewish Passover and the Lord's Supper join in testifying to him who appointed 
both, as the Saviour of the world. 

We must not teach the Sacrifices as they appeared to the devout Jew, but 
as illustrated by the prophets and interpreted in the New Testament. The 
old covenant has disappeared to give place to the new. Heb. vhi : 13 and 
x: II-14. 

Types. 

I. Meaning. A type is, in Scripture, a representation of something which 
is to come; "the exhibition, in an inferior form, of a truth, a principle, a 
law, which is revealed in a higher form in the Christian dispensation.* That 
which is foreshadowed as to come is the antitype. For example, the paschal 
lamb is a type of Christ. Christ himself is the antitype. 

II. The chief Object of the use of types in the Old Testament was to form 
in the minds of the chosen people a true idea of the Christ who was to come, 
and so to prepare them for his coming. We study them to find how the true 
idea of the Christ was formed in men's minds. 

III. Principles to guide the study of types. 

I. God's plan in the revelation of his truth, as in the creation of the uni- 
verse, is characterized by tttiity. He has a plan to accomplish in history. 
He orders events so that they will secure the fulfillment of his plan. History, 
therefore, foreshadows the future, because the same plan runs through all the 
past and all the future. " Events are types of events." We study them to 
gain clearer light on God's plan as partially revealed by what has already 
occurred. But in the Bible past events are so stated as to bring into promi- 
nence their likeness to events then future. (Eph. i : 10.) This unity of the 
Bible is one of its peculiar features, and a striking evidence of its divine 
origin. For example, as one walks along the city street at night a shadow falls 
at his feet and rapidly lengthens before him. He knows the shadow represents 
a person who is approaching. So the tabernacle is prepared to be a seat of 
the divine presence, and as such fulfilled its purpose for that time. But it was 
also a type of Christ, and foreshadowed his coming as God dwelling in human 
form. Compare Ex. xxv : 8, 9 with Fleb. ix : 9-12. 

* Dale's Jeiuish Temple and Christian Church, p. 162. 



38 

God sees in every event and in every person a relation to the great result 
which he is seeking through his plan. We cannot see all these relations. But 
a revelation has been given to enable men to see something of the divine 
plan — a revelation not only in words, but in lives, actions, and events. Christ 
saw the relations of these revelations in the Old Testament to himself, and 
taught his disciples how to see them. (Luke 24 : 27.) We are to teach 
Christ through these relations so far as we can clearly discover them. 

2. The same truths are found in the Old Testament which are more glori- 
ously revealed in the New Testament. The fundamental truths of the Old 
Testament are : — 

{a) There is one God. Compare Gen. xvii : 1 and Ex. vi : 3 with 1 Cor. 
viii : 5, 6. 

(J)) God is holy. Types — The Burning Bush, The Holy of Holies. Com- 
pare Ex. xv : 11 with Rev. xv : 3, 4. 

{c) He requires that man should be holy. Type — The Ark and its his- 
tory. Compare Lev. xix: 2; xx: 7 with 1 Pet. i: 16. 

(d) Man has sinned and needs the forgiveness of God. Types — The 
Temple and its Services. Compare Ex. xix: 10-13 with Heb. xii : 18-24. 

(e) God forgives man because of the sufferings of another in his behalf. 
Types — The Sacrifices, especially the Sin-offering.* Compare Isa. liii: 10, 11 
with Matt, xx : 28; xxvi : 28; Rom. iii: 24.! 

3. The likeness between the type and the antitype lies in the truths taught, 
and not in external resemblance. For example, the paschal lamb is a type of 
Christ because it secured deliverance from a terrible condition and a terrible 
danger by simple trust in God, following his directions. The sacrifice of life 
was a condition of deliverance, and each man who was to be saved must him- 
self use the means provided. The same essential truths are taught in the type 
as in the antitype, and, therefore, the one helps to interpret the other. % The 
resemblance in scripture between a type and its antitype must have been 
designed, and the object of the type is to prepare the way for the antitype by 
teaching the same truth. But the type did not necessarily make known the 
antitype to those to whom it was given. It may have only helped to prepare 
their minds to understand the antitype. 

4. Events, persons, and characters in the Old Testament, which, in the New 
Testament are declared to be types, we may use to explain the things which 

* Old and New Testaments in their Mutual Relations, 222^?". 

t These types and references are mentioned as examples. The student should follow the 
subject by thorough examination, comparing the statements of the Old Testament with those 
of the New. 

X Old and New Testaments in their Mutual Relations, 210 ff. Stanley's Jewish 
Church ii; Preface, xii-xvii. 



39 



they represent. Beyond this it is not ordinarily safe for the teacher to go. 
No doubt there are many types in the Old Testament, as there are many 
prophecies, not distinctly referred to in the New; but fanciful interpretations, 
unworthy the dignity of scripture, are so common in commentaries and exposi- 
tions that the wise teacher will keep within the limits prescribed by this rule. 

IV. A few Examples will illustrate the study of types as used to teach the 
chosen people of the coming of Christ.* 

1. The Tabernacle. 

2. The Sacrifices. 

These have been explained above. 

3. The Manna. Compare Ex. xvi: 14, 15 with John xi : 31-35 and 48-51. 

4. The Smitten Rock. Compare Num. xx : 11 with 1 Cor. x : 4. 
These types represent Christ as the Spiritual Sustenance of his people. 

5. The Passover Lamb. Compare Ex. xii: 5-14 with Johni: 29 and I 
Cor. v : 7. This type represents the Sign of the Covenant with God, and of 
his deliverance of men through Christ. But every sin broke the Covenant. 
Therefore, 

6. The Scapegoat shows that through Sacrifice, under the Covenant, the 
sins of men, confessed and repented of, are removed. Lev. xvi: 20-22; 
Heb. ix: 28; 1 Pet. ii: 24. 

7. The High Priest, Lev. xvi: 3-19; Heb. ix: 7-12. 

BLACKBOARD OUTLINE. 





SACRIFICES. 






1. Beg 1 S. — 2 E. R 


. — 3 E. M. 






II. Dev. 1 Th. &Ap.- 


— 2 Cov. — 3 Sfded. — 4 Del. fr. bon. 


— 5 Ex. 


for S. 


Forms Before Law 


.— 1. B. 0. Th. & Sfded. — 2 P. 0. " 


fh. & Con. g. 




— 3 S. 0. p. p.— 4 1. 






Forms Under Law. 


— 1. S. 0. Ac. to G.— 2 B. 0. Con. to G. — 3 


P. 0. 




Com. w. G. 






Meaning of S. 0. 


Cov. — 2 Cov. br. — 3 d. d. — 4 Sac. 


ac. 




Teaching of Sac. 1 


Con. of S.— 2 h. of G.— 3 for. th. m 


. — 4 per. 


of.— 


5 per. Sac. c. 










TYPES. 






1. M. II. 0. 








III. Pr. — 1 G. pl.ch. 


u. 2 Tr. in O.T. rev. in N.T. a one G. 


-b G.h.- 


0. req. 


m. h.-d. m. s. f n. f.-e. 


G. f. bee. suf. an. 3 lik. in. tr. ta. A 


e. p. c 


. dec. 


ty. use. 








IV. Ex.— 1 Tab. 2 Sac. 3 M. 4 S. R. 5 P. L 6 S. G. 


7 H. P. 





* Primer of Christian Evidence, pp. 94-104. 



4Q 



QUESTIONS. 

Name the four lines along which the Old Testament reveals the coming of 
Christ. 

What was the origin of Sacrifices? 

What was the first Sacrifice mentioned in the Bible? 

What did it signify? 

What is added to the first meaning in the Sacrifices of Noah and Abraham? 

How does the idea of self-dedication appear in the Sacrifice of Isaac? 

In what way did these events prepare the chosen people to understand the 
Christ? 

What did the Passover signify? 

What did the first ritual service at Sinai teach? 

Mention the order in which the different forms of Sacrifice became known. 

How was this order changed under the Law ? 

What was the meaning and purpose of the Sin-offering? 

How did the Sacrifices prepare the way for the coming of Christ? 

How should we teach the meaning of the Sacrifices? 

What is a Type in Scripture ? 

What is the chief object of the Types? 

What is the first principle to be observed in studying Types? 

What are the fundamental truths of the Old Testament, and how are they 
related to the truths of the New Testament? 

What is the relation between the Type and the Antitype ? 

By what rule should the teacher be guided in the selection of Types in the 
Old Testament? 

Mention some examples of Types and their meaning. 






^BIBLE#STyBIES.#- 

No. IV. 
THE OLD TESTAMENT AS A PREPARATION FOR CHRIST. 

The Kingdom and the Prophets. 

We traced in the preceding lesson the preparation of the chosen people to 
understand the character and mission of Christ through the Sacrifices and 
Types. We next consider how God prepared the way for Christ through 

THE KINGDOM. 

1. By its Events. 

i. In its Beginning. The first steps were the deliverance of the people 
from bondage to Egypt, and from destruction in the Red Sea, by the direct 
intervention of God. As we repeat the Declaration of Independence, and 
the story of the victories of our fathers in the struggle in which our nation was 
born, so they repeated the story of their deliverance from Pharaoh and the 
Red Sea. But they were helpless, and their deliverances were miraculous. 
They had been saved, and God was their Saviour. This truth, foreshadowing 
a greater salvation, became the foundation stone of the nation. That greater 
salvation was to be secured through Christ, and these experiences prepared 
them to understand and receive it. 

2. In the Theocracy. The form of government furnished the language 
which expressed the ideas of the Messianic Kingdom. God alone was their 
almighty and invisible King. Everything in their national polity symbolized 
that fact. Their leaders did not inherit their office, but received it by direct 
commission from God as his agents. Their one bond of union was their wor- 
ship of him and obedience to his laws. They were to ask counsel directly of 
him in all great matters of national concern. They held their land as his 
tenants, and were to return to him the first-fruits. His rulership was direct, 
invisible, personal, and extended over all the affairs of each. 

3. In the Monarchy. When they would have an earthly king, his office 
was conditioned on his obedience to God : and it was made a type of him 
who should be King of kings and Lord of lords. The splendors of David's 



4 2 

and Solomon's reigns furnished images by which the prophets foretold the 
everlasting Messiah King. The Monarchy was overthrown because the end 
of its existence was forgotten — to maintain God as supreme and acknowl- 
edged Ruler. 

4. In the Captivity. The spirituality of the kingdom, as the rulership of 
God in the hearts of his people, was more plainly understood as the outward 
rule was destroyed. Though the people were exiled and captive, the Kingdom 
of God could not be destroyed, since the everlasting Jehovah was their 
deliverer and King: and the expectation that he would manifest himself as 
their Messiah became more distinct and strong through their trials. Thus 
they were taught the lesson of the Kingdom which would replace all earthly 
power. (Dan. ii : 34, 35.) 

5. In the Restoration. Though the kingdom foretold was to be spiritual, 
it was to have organization and laws. The central point in the Jewish king- 
dom — the Temple — was maintained as the place where Christ was to be 
revealed. It was connected with places where God was worshiped throughout 
the world. 

II. By the Promises. 

1. To Abraham. In him all families of the earth were to be blessed, 
through Christ. What God did for Abraham, he did to bring Christ into the 
world. For this purpose the family was created. 

2. To Moses. He was leader, prophet, mediator, law-giver. His appear- 
ance, character, and teaching were to prepare the people to understand the 
Christ. (Deut. xviii: 18, 19.) But he and his work were only a beginning. 
The nation which he organized was the warrant for the coming Kingdom of 
which Christ was to be King. What God did in creating a nation, he did to 
bring Christ into the world. 

3. To David. The perpetuity of his kingdom is the burden of 2 Sam. vii. 
The promise that God would be to Solomon a father, and that Solomon 
should be to him a son, found its highest fulfillment in Christ. Heb. i: 5. 
That is the thought of the Psalms of the Captivity. Psa. lxxxix : 34-37. It 
is the song of the prophets. Amos ix : 11 ; Jer. xxx: 9, and xxxiii: 17, 18; 
Ezek. xxxiv: 23, 24, and xxxvii : 24, 25.* The sum of these promises is that 
David's kingdom is to be ruled by the Son of David : it is to embrace all 
nations. It is to rule the hearts and wills of men : therefore its king is to be 
the Son of man. Its rule is to be in perfect righteousness and love : therefore 
the king is to be the Son of God. 

* See The Great Argume?it, by W. H. Thompson, p. 18S ^. 



43 



III. By its Idea. 



i. It was to be everlasting. It began by a miraculous deliverance, show- 
ing that God was its rightful King. It was governed by him, first directly, 
afterward by human representatives. Because God was its King, it was 
destined to be an everlasting Kingdom. Psa. cxlv : 11-13. 

2. It was to be Messianic. The Coming One was to be sent by God, and 
to abide forever. These promises, to many of which we have already alluded, 
culminate in the prophecy of Daniel. (See Dan. vii: 13, 14.) 

3. It was to be spiritual. Many of the predictions of the coming king- 
dom directly declared this. The Spirit of the Lord was to rest on 'the Messi- 
anic King. Isa. xi : 1-9. He was to reign in righteousness. Isa. xxxii : 1-16. 
Mercy would characterize his kingdom. Isa. xliii : 25, and xliv : 22. Sin 
would be removed through the sufferings of the Messianic King. Isa. Hi: 13 
to Hii: 12. These sentiments occupy a large part of the book of Isaiah; and 
they are prominent thoughts of other prophets. (See Hos. xiv : 4; Micah vii : 
19; Jer. xxxi: 34; Ezek. xi : 19; Dan. ix : 24; Zech. xiii : 9; Mai. iii : 1, 2.)* 

To sum up the subject, we find that the Kingdom promised was to include 
all nations. It was to be governed by an invisible King. Its head was to be 
a Redeemer, of the seed of Abraham, and of the house of David. His sub- 
jects were to be holy in heart and life. By this King and his Kingdom evil 
was to be conquered, and perfect communion restored between God and man. 
Thus, though the Kingdom took, in the minds of the chosen people, the 
characteristics of a temporal Monarchy, its essential idea was the spiritual 
lordship of the Messiah over redeemed souls. It was by the proclamation of 
this Kingdom that Christ began his ministry. 

THE PROPHETS. 

God made a covenant with his chosen people to prepare them and the 
world for Christ. For that purpose he made a revelation. Eph. i : 9, 10. 
The task of the prophets was so to conduct this covenant relation, and so to 
unfold this revelation as to work out this divine purpose. The ruling principle 
of their writings, as of all Old Testament history, is a spirit of expectation. 
The thoughts that made the chosen people worthy to be studied in all times 
were their thoughts of the coming Kingdom and the coming King. Their 
prophets taught them of the sins and perils and hopes of their own time, but 
over all, with ever-increasing distinctness, they foretold the Light of the world, 
which was to come. These inspired teachings add much to our knowledge of 
God's ways of teaching men. 

* The student should further examine the subject by means of a Reference Bible. 



44 



I. List of the Prophets. 



Their names having been learned in the order of the books of the Bible, 
should now be arranged historically; as, 

I. The prophets of the Monarchy. These are divided into 

(a) The prophets of Israel : Jonah, Amos, Hosea, Micah. They sought 
to save Israel from Assyria, and failed. Israel was carried away captive, about 
721 B.C. We characterize each one by a brief statement, which will help the 
student to retain in mind his place and mission. 

Jonah, probably the oldest of the prophets whose writings are recorded,* 
tells of his mission to Nineveh, the capital of Assyria, and gives an object- 
lesson showing the necessity of repentance in order to escape destruction. 

Amos used a great earthquake, which occurred at the time, as a sign of 
judgment impending over Israel because of sin. 

Hosea, during a period of sixty years, warned Israel and predicted their 
destruction by Assyria because of sin. 

Micah predicted that Israel would be destroyed by Assyria, and Judah by 
Babylon, but that deliverance would come to a remnant through the Messiah. 

(F) The prophets of Judah : Joel, Isaiah, and Nahum, who sought to save 
Judah from Assyria, and succeeded : Zephaniah, Habakkuk, and Jeremiah, 
who sought to save Judah from Babylon, and failed. Jerusalem was captured 
by Nebuchadnezzar, king of Babylon, 606 B.C. 

Joel used a great plague of locusts as a sign of judgments to come upon 
Judah : but his utterances go on to penitence, restoration, the outpouring of 
the Spirit, judgments on the enemies of the Church, and final establishment of 
the Messianic Kingdom. 

Isaiah foretold in outline the purposes of God toward the world. He 
predicted the glory of the Messiah, and his salvation, inorder to sustain Judah 
during the destruction of Israel by Assyria, 721 B.C. Later, he prophesied 
the destruction of Judah by Babylon, and the final restoration of the Church. 

Nahum prophesied of the dozvnfall of Nineveh, capital of Assyria, for the 
encouragement of Judah after the downfall of Israel. 

Zephaniah, during the reign of Josiah, " the last dying glory of David's 
kingdom," gave the first impulse to the attempt at the reformation of Judah. 
He predicted the downfall of Jerusalem, but promised restoration. 

Habakkuk gave another impulse jo the attempted reformation, vividly 
depicting the sins of Judah, and the judgments ^o come from the Chaldaeans; 
but he encouraged Judah to repent by predicting God's vengeance on the 
Chaldoeans, and a new manifestation of the glory of God. 

* Smith's Bible Dictionary, on Jonah. 



45 

Jeremiah predicted the destruction of Judah by Babylon; and after that 
event (606 B.C.) he encouraged repentance by prophesying restoration and 
future glory through the Messiah. This was the time of the death struggle. 

2. The prophets of the Captivity. 

Ezekiel had a special mission to re-animate the people, and to lead them to 
begin to prepare for their restoration. 

Obadiah predicted the burden of Edom and the glory of Jehovah's 
Kingdom. 

Daniel foretold the career of the four great World Empires, and " the con- 
summation of all things in the rise and triumph of the Kingdom of God." 
This book is " at once an end and a beginning, the last form of prophecy and 
the first philosophy of history. The nation is widened into the world : and the 
restored kingdom of Judah into a universal Kingdom of God." * 

These prophets left the coming of the Messiah as the central thought of 
the chosen people. The Restoration, by the decree of Cyrus (536 B.C.), gave 
a strong impulse to more spiritual development, which was guided, in its 
earlier stages, by 

3. The prophets of the Restoration. 

Haggai, when the Samaritans had stopped the work on the Temple, 
delivered four messages in four months, urging its completion. 

Zechariah joined with Haggai in predicting the glorious destiny of the 
new Kingdom at the coming of the Messiah. 

Malachi, after the restoration of the religious System, gave an impulse to 
the development of the religious and national life, which should reach on 
to the time of the coming Messiah. 

These three prophets encouraged and guided the rebuilding of the Temple, 
and the establishment of the religious center of a great system composed of 
the Temple and the synagogues, for awakening the expectation of the coming 
of Christ throughout the world. 

II. The Substance of their Prophecy, as Related to Christ. 
They described 
1. His Character. f 

(a) His Mission. To deliver men from the curse of sin. Gen. hi: 15. 
To bless all families of the earth. Gen. xxii : 18. To comfort men. Isa. xxv : 8, 
and lxi : I ff. To bring light to all the world. Isa. xlix : 6. 

(b) His Prophetic Power. Deut. xviii : 18, 19. 

(c) His Kingly Office. It is to be triumphant, sympathetic, peaceful, 

* Smith's Bible Dictionary, on Daniel, 
t See The Great Arguvie?it } 451 ff. 



4 6 

universal. The scepter belongs to him. Gen. xlix: 8-10. He is the Won- 
derful, the Counselor, the Mighty God. Isa. ix : 6. The House of David is 
the point around which the fairest prophetic expectations gather : and the 
glory of his House is that the Messiah is to be his Son. Jer. xxiii 15,6. 
Compare Luke i : 32, 33. Ezekiel beholds this Son of David in the image of 
a cedar (xvii: 22-24), and of a shepherd (xxxiv : 23-25). Daniel (ch. vii) 
beholds him as the Son of man coming in the clouds of heaven. Zechariah 
(ix: 10) foretells him as cutting off the battle-bow, and speaking peace to the 
heathen. Haggai (ii : 6) sees a revelation of his glory among the Gentiles. 
Malachi (i : 6) predicts that through all time his name shall be great among 
the heathen. Isaiah (ix : 7) declares that of the increase of his government 
and peace there shall be no end. 

(d) His Priestly Activity. He is to suffer, the innocent for the guilty, with 
pierced hands and feet (Ps. xxii: 16J, bearing our griefs, bruised for our 
transgressions, our intercessor (Isa. liii), bringing salvation, not only to the 
Jews, but to the Gentiles. (Isa. lv: 4, 5.) He is to be the source of 
spiritual blessings to all people. (Isa. Ix.) The priestly and the kingly 
offices are to be united in him (Zech. vi: 13), and he is to be the messenger 
of the New Covenant. (Mai. iii: I.) * 

2. They described the circumstances of his coming with increasing 
definiteness: 

(a) In the beginning of revelation, his coming as a Man. Gen. iii: 15. 
" The seed of the woman." 

(£) In the time of Abraham, the Nation through which he was to come. 
Gen. xxii: 18. " In thy seed." 

(<r) In the time of Jacob, the Tribe. Gen. xlix: 10. "The scepter shall 
not depart from Judah" 

(d) In the time of Isaiah, the Family. Isa. xi: 1. "Out of the stem of 
Jesse." 

(e) In the time of Micah, the Town. Micah v : 2. " Thou, Bethlehem." 
(/) In the time of Daniel, the Time. Dan. ix : 24. 

(g) To Mary, the Person. Luke i: 30. " Fear not, Mary." 
(Ji) By the angels, the Day. Lukeii: II. "Unto you is born this day." 
(i) By the star, the House. Matt, ii : 9. 

Thus the study of the Old Testament discovers to us that its fundamental 
principle is the Messianic idea, first announced in the promise that the seed of 

* These passages are selected as a guide to a thorough study of prophecy as foretelling the 
Messiah. The student should read the Psalms and the prophets, marking and classifying the 
predictions of the Christ, and endeavoring to form a clear idea of what he was to be from 
the prophets' point of view. 






47 

the woman shall bruise the serpent's head. We see that this idea originated 
the ancient Covenant, sustained and gave divine significance to the Mosaic 
ritual, shaped typical persons and events, directed the religious history of the 
chosen nation, inspired the prophets with increasing power till the fulness of 
time had come, and the seed of the woman was born in the person of Christ, 
God manifest in the flesh, the one true propitiatory sacrifice, the resurrection 
and the life, the head of the everlasting Kingdom of God. We see, also, that 
this constantly increasing expectation of a coming Messiah, which character- 
ized the Jews for twenty centuries, is increasingly associated with the thought 
of a great good for all mankind. This conviction that in the coming Messiah 
God had a world-wide intention is in strong contrast to a Judaism constantly 
growing more selfish and narrow. It is like no other ancient idea. Follow- 
ing this prophetic hope to its crisis, we are led to the very house and the very 
hour in which occurred the birth of the Son of God. 

PART II. (With Nos. Ill and IV.) 

1. In the Sacrifices and Types such truths were revealed, and in such forms, 
as were adapted to the capacities of the pupils. The fulness of time was not 
yet come. They were not ready for the one perfect Sacrifice, which the Great 
Teacher longed to reveal. These preparatory lessons were then most impor- 
tant, were absolutely essential. The wearisome details of the tabernacle 
service, the daily iteration of sacrifices which were a shadow of good things to 
come and could never make the comers thereunto perfect, were not the most 
delightful things to teach. " In burnt offerings and sacrifices for sin thou hast 
had no pleasure." But they were best fitted to convey what the pupils were 
able to receive. God knew his scholars, and knew how to present truth which 
they most needed. He was constantly leading them from the known to the 
unknown : from things seen and temporal to things unseen and eternal. 

We must seek to understand the capacities of our scholars, and to choose 
for them such truths and in such forms that they can receive and grow by it. 
Not that which delights us most, but which helps them most, must limit our 
teaching. Two things must be always kept in view — the scholar as he is, 
and as he will be when our ideal is realized : " teaching every man in all 
wisdom, that we may present every man perfect in Christ Jesus." Col. I : 28. 

2. God used the circumstances of their daily lives to attract and hold their 
attention. Sacrifices and Types awakened curiosity, awe, expectation. They 
suggested truths which met their needs, but did not fully reveal them. Not 
the prophets or teachers only, but the scholars also inquired and searched 
diligently concerning the salvation which they were to receive. 1 Pet. i : 
10, II. God planted thoughts in their minds by visible signs, which became 



4 8 

seeds of truth. He so taught that they loved his teaching. They sought to 
know more. Vital attention is interest excited seeking gratification. 

We can not command attention : we must win it. Attractive objects pre- 
sented to the eye, rhythmic sounds to the ear, are proper means. Picture your 
thought on blackboard or chart. Let the scholars sing the truths you would 
give them. Hearts and minds must be alive in order to receive strong impres- 
sions. Awaken, by your absorbed interest in your subject and in your scholars, 
their emotions of hope, fear, love, expectation. The sensitive plate is ready to 
receive the picture instantaneously. But, as they advance in attainment, train 
them to hold their attention to your teaching by their wills. They should need 
less and less of picture and illustration as they are trained to habits of 
attention. 

3. God conveyed much knowledge to his people through their imagination. 
He constantly presented to them ideals. His Kingdom is the ideal Kingdom. 
The character of its King is ideal righteousness, truth, love. Walking with 
him is the ideal life. The character that pleases him is simply drawn, yet it 
is ever beyond the actual. Ps. i; Ps. xv. His own character, as related to 
his people, he so sets forth that a child can apprehend it, though no one can 
fully comprehend it. Ps. xxiii. 

He developed their imagination by beginning with what they already knew, 
and opening to them pictures of the Christian life as it ought to be and is, 
here and hereafter. 

We are to kindle the imagination by presenting ideal pictures to the mind. 
But we must not overrate the knowledge of our pupils by which they form 
ideal pictures. We must be careful so to guide the imagination that it will 
expand in harmony with divine laws. We must present the promises and 
hopes of a life that pure souls desire, and must live that life before our pupils. 
We must so teach truth that the imagination will naturally and rightly picture 
the consequences of possible choices. 

4. God exercised and awakened sympathy in teaching his chosen people. 
His interest in them is the interest of love. His teaching is the giving of him- 
self. This sympathy is mental as well as emotional. He taught them of 
interests which they had in common with himself. His Kingdom was their 
kingdom. He was working out their future, and guiding their work. This 
stimulated their thoughts and activities. What questions arose from his teach- 
ing through the prophets ! How earnestly they discussed it among themselves ! 
How they pondered it in secret ! 

We must seek common grounds of interest with our pupils. We must work 
with their minds as well as join in their feelings. We must show it in our 
choice of words, as well as in the selection of thoughts. 



49 

5. God developed the reasoning faculties of his pupils, according as they 
were able to receive his teaching. 

(a) By illustrating the principles of his government. As these principles 
were tested by their experience, he caused his prophets to enunciate them in 
connection with passing events. For example, when idolatry had brought 
destruction, he showed the relation of cause and effect: and also when 
repentance brought restoration. 

(F) By dramatic effects. He made use of prominent events and persons 
to teach his character and laws. We should lead our pupils to discover divine 
laws in the lives of men and in the experiences of nations. The American 
as truly as the Jewish people illustrate the working of divine principles of 
government. We should take advantage of peculiar attitudes of present facts 
to lodge truths in the heart. 

BLACKBOARD OUTLINE. 



The Old Testament as a Preparation for Christ. 



<•{ 



Ev : Be. — Th. — Mon. — Cap. — Res. 
I. Kingdom. \ 2. Pr : Ab. — Mo. — Da. 
Id : Ev. — Mes. — Sp. 



11. Prophets.' 



I. List. 



r \ Mon.: lsr.=J. Nv. — A. e. j. — H. pr. des. — M. del. M 
i ,w _/ J - (jr. — I. gM. chh. — N. d. N. 
" Jua — \Z. ref. — H.j. ref.— J.d. gM. — 
I. Cap. = E. res. — O.E. — D. k of G. 
3. Res. = H. T. — Z. new K. — M. com. M. 



,11. Sub 



•; 



1. Char. = m. — ph. — K. — pr. 

2. Circ. M.— N.— Tr.— Fa.— To.— Ti.— P.— D.— H. 



Prin. of T. — I. Tr. ad cap. 2. Att. 3. Im. 4. Sym. 5. Re fac. 

QUESTIONS. 

By what occurrences at the beginning of the Jewish kingdom were the 
people prepared to understand the character and mission of Christ? 

What great truth of the Messianic Kingdom was foreshadowed by the 
Theocracy? 

How did the Monarchy further develop this truth? 

"What did the experiences of the Captivity add to this truth? and what the 
Restoration? 

How did God's promise for the nation to Abraham help men to understand 
the mission of Christ? What further characteristics of his mission appear in 
the promise given through Moses? Through David? 



5<=> 

What characteristics of the Messiah's reign appear through the idea of the 
kingdom ? 

What was the essential characteristic of the kingdom? 

What was the chief task of the prophets? 

Name the prophets of the Monarchy, with some characteristic of each; of 
the Captivity; of the Restoration. 

Show how they foretold the character of the Messiah. 

Mention the successive steps by which they pointed out the circumstances 
of his coming. 

What is the fundamental principle of the Old Testament, and how does it 
affect the history of the chosen people? 

How did God suit the truths he taught to the capacities of his pupils? 

What two things must we always keep in view in teaching? 

How did God attract and hold the attention of his pupils? 

How should we aim to develop the power of our scholars to give attention? 

How did God make use of the imagination of his people? 

How can we guide aright the imagination of our pupils? 

What does sympathy between teacher and scholar include? 

How did God develop the reasoning faculties of his pupils? 



* bible #sry DIES. #- 

No. V. 

THE NEW TESTAMENT AS THE MANIFESTATION OF 

CHRIST. 

The facts in the life of Christ, and the order in which they 
are to be taught. 

The last lesson conducted us to the time when the Christ began to be mani- 
fested to the world. The chief events of his life may be arranged as follows : * 

I. Early Years. 

i. His Divine Parentage, including the Annunciation to Mary, the 
Prophecy of Zacharias, and the Song of Mary. 

2. His Birth. ") In connection with these events 

3. His Presentation in the Temple. / we group the shepherds, 

who came to look on in wonder; the Magi, or wise men from the 
East, who came with gifts and worship; the prophets, Simeon and 
Anna, with their insight into his future ; and the murderous and envious 
Herod. 

4. His Childhood. ) The experiences connected with these periods may 

5. His Youth. / be grouped around his home, his Bible, his 

work, and his visits to Jerusalem. 

II. Public Ministry. 
1. The Year of Obscurity. 

Of which there are but few records of his appearance in public life. 

(1) His Baptism and Temptation, initiating him into his ministry. With 
these events are connected the descent of the Holy Spirit upon him, and 
his conflict with Satan, and triumph. 

(2) His First Miracle at Cana, which is the key-note of his ministry. " He 
was to mingle in their common life, and produce a happy revolution in their 
circumstances, which would be like the turning of the water of their life into 
wine." f 

* The general outline here adopted is substantially the same as that in The Life of Jesus 
Christ, by Rev. James Stalker, which every student should read. In addition, Geikie's Life 
of Christ will add greatly to the interest of the study. The four gospels should, of course, be 
carefully read, and the places which describe the events mentioned in this analysis should be 
noted. 

t Stalker's Life of Christ, p. 48. 



52 

(3) His Cleansing of the Temple, the beginning of his reformatory work, 
«vhich finally brought on him the wrath of the Jews, and resulted in his cruci- 
fixion. 

(4) His Interview with Nicodemus, in which he revealed the nature of 
the Kingdom which he was to found, and the conditions of admission to it. 

(5) His Ministry in Samaria, where, in conversation with the woman at 
the well, he further revealed the spiritual nature of the Kingdom and of true 
worship in it. 

2. The Year of Popular Favor. 

(1) His Ministry in Galilee, during which he made Capernaum his 
home, and which is characterized by some of his most important miracles. 

(2) His Choice of the Twelve Apostles — the beginning of that new 
organization, the Christian Church. At first they appear to have joined him as 
disciples, then as constant attendants, and later as Apostles. 

(3) His Sermon on the Mount, an exposition of the truths of the Old 
Dispensation, in the light of the New. 

(4) The Mission of the Twelve Apostles — the first missionary move- 
ment, which characterizes the Christian religion. 

(5) The Death of John the Baptist, a crisis in the history of the public 
life of Jesus. 

3. The Year of Opposition. 

(1) The Great Confession, which marked the changed aspect of his min- 
istry, and declared the great truth on which the Christian Church was to be 
built. 

(2) The Transfiguration, strengthening the faith of the disciples for their 
great trial, and especially preparing Jesus for the decease which he was to 
accomplish at Jerusalem. 

(3) The Mission of the Seventy Disciples, an enlargement of the work 
which was to characterize the entire history of the Church. 

(4) Lazarus Restored to Life, which was accompanied by a most im- 
pressive declaration of the immortality of the soul. 

(5) The Ministry in Perea. 

III. The End of the Life of Jesus on Earth. 

1. His Anointing by Mary — a prophetic announcement of his death. 

2. His Entry into Jerusalem — the formal offering of himself at the 
Capital of the nation as their King. 

3. His Teaching in the Temple — the final breach between him and the 
Jewish authorities. 



53 

4- The Passover Supper — which linked the deliverances of the Old 
Dispensation with the great deliverance of the New. 

5. Gethsemane — in which occurred the greatest struggle of his life. 

6. The Arrest — by Jews and Romans together. 

7. The Trial — ecclesiastical and civil. 

8. The Crucifixion. 

9. The Resurrection. 
10. The Ascension. 

We have now in memory and in mind the great facts of the life of Christ, 
the foundation and frame-work of the gospel we are to teach. We next 
proceed to study the order in which they should be taught. One who should 
approach the study of Christ for the first time would naturally inquire first, 
what he did; next, what he said; and from the answers obtained to these 
inquiries, would decide who and what he is. We therefore arrange these facts 
in general ; as, — 

I. His Works, by which he created the gospel. 

1. His Incarnation. Johni: 1. 

2. His Life of Obedience and Service — the Fulfillment of the Old 
Dispensation and the revelation of the New. 

3. His Miracles, which were signs of his divine Authority, displays of the 
power of God in him, and symbols of his saving work. 

4. His Death, which fulfils both the purpose and the prophecy of the 
Jewish sacrifices. 

5. His Resurrection, on which hang all our hopes of future life. 

6. His Ascension. 

7. His Intercession.* " He abideth a priest forever." 

In teaching young children we should present these simply as facts, so that 
they will dwell in the minds of the pupils, with as little philosophy as possible. 
The most mature students of the gospel need often to review these facts. The 
mind was made to receive them, and will make its own philosophy. A creed 
should be a statement of facts believed rather than a philosophy about the 
facts. 

II. His Words, by which he proclaimed the gospel. We shall study these 
later, as the doctrines of Christ. It is sufficient now to say that : — 

1. He invoked the law and the prophets as guides to righteousness. 

2. He taught the principles of righteousness. 

3. He declared himself as the object of faith, the Saviour of men and 
their Lord. 

* Old and New Testaments in their Mutual Relations, p. 147. 



54 

III. His Person, which is the gospel. As we study the works and words 
of Christ, the knowledge of his character will be forming in our minds. To 
them we should add the testimony of the prophets, and see that fact 
corresponds with prophecy. He pointed to his works and words to show that 
he was the fulfillment of prophecy. Luke vii: 22; Matt, v: 17. The aim 
in teaching Christ is to present views of himself, so that each one shall lead 
the pupil to recognize him more perfectly as his Saviour and King. The 
teacher should be familiar with all the aspects of Christ's person as given in 
the gospels. This self-training should progress with the study of each weekly 
lesson. Get a view of Christ from a single lesson. Keep the impression of it 
in mind. Write it down. For example, the study of Jesus at Nazareth 
discloses him in the aspects of obedience, grace, growth. The gospels them- 
selves are narratives given in the simplest form, with few comments or 
explanations. They are not lives of Christ. They are views of his person. 
These pictures are not given in one gallery, but in four chambers, the more 
clearly and comprehensively to impress them on our minds. Four times he 
passes before us, disclosing the great facts of his life, death, and resurrection. 
This is the divine method of teaching Christ, which suggests how we should 
teach. 

Matthew presents him as the Royal Lawgiver, determined beforehand 
as the fulfillment of the purpose of revelation. This gospel begins with 
Abraham, and shows how the New Testament grows out of the Old. 

Mark presents him as the Mighty Worker : begins with his public 
ministry; is the gospel of action; opens the door of faith to the Gentiles. 
Its motto is expressed in Acts x: 38. 

Luke presents him as the Friend of Man : begins from Adam, and 
discloses his connection with man and his love toward all men. 

John presents him as Son of God : begins from Eternity, and leads men 
to faith in him as their supreme Lord and Redeemer. 

The picture of Christ is formed, feature by feature, by the study of the 
gospels. For example, take some of the great facts of his life as they are 
simply stated in the gospels : — 

He dwelt among us, who was in the beginning with God. 

He was tempted like as we are, but without sin. 

He preached glad tidings to the poor. 

He suffered little children to come unto him, and blessed them 

He sat in the house with his friends. 

He comforted those who were in trouble. 

He healed the sick. 



55 



He died on the cross. 
His disciples entered the empty tomb. 
They saw him alive after his sufferings. 

They beheld him with his hands lifted in blessing as he ascended. 
From the study of these statements, turn to the offices ascribed to him in 
the Acts and Epistles, and which his deeds illustrate. For example : — 
The Mediator between God and man. 
The High Priest in the spiritual temple. 
The King on the unseen throne. 
The Abiding Presence in Christians by his Spirit. 
This leads us to the study of the doctrines which he taught. 

BLACKBOARD OUTLINE. 
Facts in the Life of Christ. 



I. EARLY YEARS. 


11. PUBLIC MINISTRY. 


III. END. 


fA.M. 
D.PJ P.Z. 

(S.M. 
B. J Sh. Pr. 
P.T. \Ma.— Hd. 
C. f H. B. 
Y.\W. VJ. 


1. Yr. of Obs. B.&T.— 1st M.— 
C.T.— I.N.— M.S. 

2. Yr. of pop. fav. M.G.— C.A.- 

S.M.— M.A.— D.J. 

3. Yr. of Op. G.C.— T.— M.S.- 

L.R.— M.P. 


A.M. — E.J. 
T.T. — P.S. 

G. 

A. — T. — C. 

R. — A. 


1. Works 

2. Words 

3. Persor 


ORDER OF TEACHING. 

. 1 . — L.O.S. — M. — D. — R. — A. — 1. 

. L & P.— P.R. — H.ob. f. 

i. Mat. R.L. — Mk. M.W. — Lu. F.M. — Jn. S.G. 



QUESTIONS. 

State the three general divisions of the Life of Christ. 
Describe the chief events of his Early Years. 
How are the three years of his Public Ministry characterized? 
Mention the five chief events of the first year, and their relation to his work. 
Mention the five chief events of the second year, and their relation to his 
work. 

What were the five chief events of the Year of Opposition ? 

What ten events are included among the Closing Scenes of his earthly life? 



56 

Under what seven heads are the Works of Christ included ? 
How should we teach them to children? 
Give a summary of the Words of Christ. 
What object of faith is presented by his Works and Words? 
How are we to prepare ourselves to present this object of faith to our 
pupils ? 

What are the four views of Christ presented by the four gospels? 






#BIBLE#SfyBIES.# 

No. VI. 
THE NEW TESTAMENT AS THE REVELATION OF CHRIST. 

The Doctrines of Christ. 

We have now reviewed the facts of Christ's life. He has come down from 
heaven, has dwelt among men, has wrought miracles, has gone about doing 
good; he has taught the truths of the Old Testament, and has revealed the 
mysteries of a new gospel; has suffered on the cross, descended into the 
tomb, risen from the dead, ascended into heaven. 

Most important questions arise from these facts : What has Jesus accom- 
plished by this life, death, resurrection, and ascension? What are our rela- 
tions with him now? How has his life on earth affected our relations with 
God, and our everlasting destinies? What is the redemption of which he 
spoke, as accomplished through him ? What is the life in him which he com- 
manded his disciples to live ? What is the Kingdom of God, which he opened 
to all believers ? 

The answers to these questions are the doctrines of Christ. We confine our 
study, at present, to the answers which he himself made to them, reserving for 
a future lesson the further statements made by his disciples under his direction. 

The chief doctrines of Christ may be included under ten heads : The King- 
dom of God, the Way of Salvation, the New Birth, the Messiah King, the 
Law of Love, Providence, Prayer, the Holy Spirit, the Resurrection, the Final 
Judgment, issuing in Everlasting Life and Everlasting Punishment. " 

I. The Kingdom of God. 

Jesus began his public life by proclaiming "The kingdom of God is at 
hand." When he first sent forth his disciples, it was " to preach the kingdom 
of God." This is the fundamental doctrine of Scripture. 

The kingdom which foreshadowed and typified the everlasting Kingdom of 
God was constituted, with the chosen people, by : — 

1. A King, who was God himself. 

2. A Covenant, conditioned on obedience and faith. 

3. A Law — the ten commandments. 

4. A Ritual Service — an expression of worship. 

5. Civil Institutions — the frame-work of the nation. 



58 

That Kingdom taught the people that : — 

1. God, their King, was present among them. 

2. God was their Deliverer from their enemies. 

3. The Messiah was coming to be their King. 

4. The Messiah was coming to be their Redeemer. 

5. The rulership of the coming Kingdom was to be personal and 
spiritual. (See Lesson IV, p. 29.) 

Thus the Central Idea of the Kingdom, before Christ came, was estab- 
lished in the minds of devout Israelites, as the presence of God as deliverer 
and King, realized in the soul. This is the Kingdom which Zachariah antici- 
pated, the signs of whose coming he saw in John. Luke i, 68-79. Simeon 
waited for it, and saw the signs of its coming in the Infant Christ. Luke ii, 
29-32. This is the kingdom which Jesus proclaimed as at hand, in the 
beginning of his public ministry. Therefore he called on men to repent of 
sin, and to trust in him as their Saviour. Concerning its outward organization, 
he did not speak definitely. But because the popular expectation was for a 
new theocracy, with external government, he did not declare himself as the 
Messiah till he had gained some foothold for the principles of the new 
spiritual Kingdom. 

The Root Principle of the Kingdom proclaimed by Jesus Christ was 
the allegiance of the soul to himself as its supreme Lord. This single truth is 
the key to all his teachings. 

When one person has begun to do the will of God, in the spirit of willing 
obedience to him, the Kingdom of God has come in him. 

When he comes to do that will with supreme and perfect love to God, as it 
is done by the angels in heaven, the Kingdom of God will be consummated 
in him. 

When all his subjects stand thus toward him, the Millenial Day will have 
been ushered in, and Christ will reign King of Nations as he is King of 
Saints. The coming of the Kingdom is the doing, on earth, the will of God 
as it is done in heaven. Matt, vi, 10. 

Each subject of the Kingdom has God within him. John xiv, 23. 

When this Kingdom comes in any soul, the kingdom of Satan is there over- 
thrown. Luke xi, 21. 

The overthrow of the kingdom of Satan in any heart is conclusive proof 
that the Kingdom of God has come in him. Luke xi, 20. 

The laws of the Kingdom are declared in the Sermon on the Mount.* 

* Old and New Testaments in their Mutual Relations , Lecture VII; Theology 0/ 
Christ, by J. P. Thompson, chap. III. Consult also Dr. Candlish's Lectures on the 
Kingdom of God, and Harris's The Kingdom of Christ on Earth. 



59 

II. The Way of Salvation — the way of entrance into the kingdom. 

i. Salvation Denned. Deliverance from sin, its power, and Us conse- 
quences. The need for it is everywhere assumed in the Bible. 

2. Revealed in the Old Testament. The way of salvation under the 
Old Dispensation included : — 

(a) Repentance, as a condition of approach to God. 
(/>) Sacrifice, as a means of access to God. 

(V) Obedience, without which sacrifices were unavailing. I Sam. xv, 22; 
Amos v, 22-24; I sa - i> IJ » 16-18. 

3. Revealed in the New Testament. That Jesus came into the world 
to provide this salvation was announced before his birth. Matt, ii, 21. The 
steps in securing salvation are described as : — 

(a) Confidence in Jesus himself. To those who came to him he said : 
"Believe in me," "Trust me," " Follow me." The disciples did not under- 
stand the nature of salvation through him, for it had not yet been revealed by 
his sufferings, death, and resurrection. But they knew and loved him. Confi- 
dence in him, though he was very imperfectly understood, made them 
acceptable as his disciples. 

1 ' b) Repentajice for sin accompanied this confidence. It is necessarily- 
associated with a revelation of God to men, and, in New Testament times, 
with the manifestation of God in Christ. It is not possible for a sinner to see 
Christ in love, without sorrow for sin. Luke v, 8. Jesus taught that true 
repentance is accompanied by action. (1) Worldliness must be renounced,. 
Mark x, 24; (2) and pride, Mark x, 15. (3) Self-denial evidences repent- 
ance. Matt, x, ^8. (4) Entire consecration is necessary. Luke ix, 62. 

(V) Appropriation of himself as a Sacrifice. The sacrifices, under the 
Old Dispensation, taught men (1) the consciousness of sin, (2) the holiness 
of God, (3) the necessity of forgiveness and reconciliation through a media- 
tor, (4^ that the sinner must himself bring the sacrifice to be offered, and (5) 
that the Perfect Sacrifice was yet to come. 

Christ was introduced to his first disciples as that Perfect Sacrifice, fulfilling 
in himself the meaning of the sacrifices of the Old Covenant. John i, 29. 
In the beginning of his ministry he explained his mission as providing salva- 
tion for men through his death. Compare John iii, 14 with xii, 32, ^. 
The apostle explained that Jesus spoke thus, signifying what death he should 
die. Jesus foretold his death with increasing distinctness. Matt, xvi, 21. He 
declared that his death, as related to the salvation of mankind, was in the plan 
of his mission. John xii, 27, 32, ^. He said that he came to give his life a 
ransom for many. Mark x, 45. 



6o 

The way of salvation is through repentarice, and faith in the Son of Man 
lifted up to be a Saviour, which secure deliverance from death spiritual and 
eternal, and eternal life in the soul. 

III. The New Birth — the condition of entrance into the kingdom. 

1. Declared by Jesus as necessary. Christ taught in the beginning of 
his ministry that one must be born from above in order to enter into the King- 
dom of God. John iii, 3, margin. Nicodemus thought, as did all the Jews, 
that the Kingdom of God and their kingdom were the same ; and that he, being 
born into the nation, belonged in the kingdom. Jesus taught that the King- 
dom of God was his rulership within the heart; that only he who opened his 
heart in full surrender to God could enter into the kingdom; and that entrance 
into the kingdom meant the entrance of God's Spirit into the man, to abide 
and rule there. John xiv, 23. 

2. Reasons why the new birth is necessary : (a) Because all are sinful : 
sinful because God is not the supreme object of their choice. Jesus declared 
that his mission was to them. Mark ii, 17; Matt, xviii, 11. (b) Because the 
unrenewed heart is the source from which all evils spring. Matt, xii, 33. 

3. Defined. It is the setting-up of a holy Kingdom in a purified heart, (a) 
The subject of the new birth must repent of his sins; must renounce sin; 
must seek mercy from God; must choose God as the supreme object of his 
worship, obedience, love — the love which manifests itself by choice. (^) 
The agent by whom this change is wrought is God the Holy Spirit, who will 
certainly respond to the earnest seeker, in every instance, with power from 
above. John vi, 37. We can not explain the work of the Holy Spirit in the 
new birth. John iii, 8. But we know that it has taken place by its results. 
Compare John i, 12, 13 with 1 John iv, 7, 8 and v, 1-4. 

The New Birth makes the subject of it a new creature. It is " an experience 
within the soul by which God is seen in Christ as a present Saviour, and 
accepted as Lord of the conscience, will, and affections." * 

It should be remembered, in teaching, that the subject of the new birth does 
not begin the new life as a perfect man in Christ Jesus. He should not be 
discouraged because he has sinned since he believed. Phil, iii, 13, 14. 

IV. The Messiah King. God himself is sovereign in his kingdom, 
and God was in Christ, who is one with his Father. We know this because 
Christ declares himself as : — 

I. The Source of spiritual life. He is the Living Bread. John vi, 51. 
He is the Vine, of which the subjects of the kingdom are the branches. 
John xv, 5. He is the Mediator by whom the subjects enter into vital rela- 
tions with their King. John xiv, 6 and x, 28. 

* Thompson's Theology of Christy p. 36. 



6i 

2. Having supreme power. He declared that he would raise himself 
from the dead. John x, 18. He will also raise others from the dead. John 
xi, 25. He has power over all men (John xvii, 2), and over all things (Matt, 
xxviii, 18). 

3. Supreme Lord. He commands men to love him supremely. Com- 
pare Matt, xxii, 37 with Matt, x, 37 and John v, 23. 

4. Because he called himself, and permitted himself to be called, the " Son 
of God," which, by himself, his friends, and his enemies, was recognized as 
designating the King of the kingdom. This title is applied to him twenty-five 
times in the four gospels.* 

(a) By Satan and evil spirits subordinate to him. Luke iv, 41. They 
regarded him as the Messiah, King of the Jews, and also as having power 
over their own destinies. Matt, viii, 29. 

(F) By his enemies. Matt, xxvii, 43. They understood him to claim, by 
this title, supreme power over death — power of self-preservation. He had 
claimed this. John x, 18. 

{/) By the Roman centurion (Matt, xxvii, 54), evidently ascribing to him 
a divine character. 

(</) By the High Priest (Matt, xxvi, 63), meaning that he claimed to be the 
ideal theocratic king. 

(e) By his disciples, who rested their confession of him as Son of God on 
some attribute of power that belongs to God alone. John the Baptist declared 
his pre-existence. John i, 14-16. On the Sea of Galilee the disciples 
declared his supreme power over nature. Matt, xiv, ^^. Martha acknowl- 
edged his pozaer over life and death. John xi, 27. Peter, for the disciples, 
confessed their faith that he had power to give eternal life. John vi, 69. 

(/) Jesus spoke of himself as Son of God, affirming by his use of that 
title, that he had the power which belongs to God alone. He said that, as Son 
of God, he had the peculiar right to work on the Sabbath, which belongs to 
him who instituted the Sabbath at the beginning. His hearers understood 
him, by that statement, to claim equality with God. He accepted their 
interpretation of his words, and declared that his thoughts and actions were 
the same as those of his Father; that, like his Father, he had life in 
himself, and could raise others from the dead; and he demanded that all 
men should honor the Son even as they honor the Father. John v, 18-23. 
At his trial, the Jews charged him with blasphemy because he claimed to be 
the Son of God : and he declared that the charge was true. Matt, xxvi, 
63-66. He said that he and the Father were one; and his hearers understood 
him, being a man, to make himself God. John x, 30-33. He affirmed that 

* Thompson's Theology of Christ, p. 138. 



62 

he had glory with the Father before the world existed (John xvii, 5); that 
whoever had seen him had seen the Father; that the Father is in the Son — 
works through the Son; and that the Son, in his essential nature, is one with 
God. John xiv, 9-14. He is the everlasting King of the everlasting 
Kingdom. 

But he did not begin his ministry by openly proclaiming himself as God, 
because he sought to draw men into thorough sympathy with his humanity. 
We should so present Jesus, in teaching, that our pupils will feel that he is 
human like themselves. Not first by wonder and awe, but by love and com- 
passion, by entering into every worthy human experience, he led men at last 
to see in him, through his works and words, the Father, God. 

V. The Law of Love — the law of the kingdom. 

1. Fixed in the heart. Christ made the heart the center and source of 
true religion. But in the Bible the heart includes the affections, the under- 
standing, and the will, and is the center of character.* 

2. Tested by the heart. Christ traced sin to the heart. Murder is 
causeless anger with a brother. Matt, v, 22. Adultery is unchaste desire. 
Matt, v, 28. Swearing is profane thought. Matt, v, 36, 37. He tested reli- 
gious acts by the condition of the heart. Prayer is the communion of the heart 
with God. Matt, vi, 6. Almsgiving is prompted by love to God. Matt, vi, 
1-4. The pure in heart see God. Matt, v, 8. 

3. Expressed by the heart. As the heart includes not only the affec- 
tions, but also the will and understanding, so love is not mere feeling. Obedi- 
ence to its law includes an intelligent choice, by those who obey it, of God as 
supreme Lord over their thoughts, desires, and acts; and the affections going 
forth to God as their ideal of excellence, who has chosen and received his sub- 
jects into filial relations with himself. Such a choice and such an affection 
give motive to the whole life; so that the spirit and conduct that please God 
become the evidence that the choice has been made, and that the one who 
has made it is a subject in the Kingdom of God. Matt, vii, 16. 

4. Defined. Thus we see that Christian faith is not merely a sentiment of 
devotion, but " an inward principle of holy living, through consecration to a 
holy God." f 

This principle includes a right relation of the heart toward God and toward 
men. Christ compressed its meaning into two great simple laws, and declared 
that all rules of righteous living spring from them. Matt, xxii, 37-40. These 
are fundamental laws, as binding under the Old Dispensation as the New. 

* See Isa. x, 7 and xxxii, 4; 1 Sam. xiv, 7; Job xv, 12. 
f Thompson's Theology of Christ, p. 86. 



63 

Compare with the texts just mentioned, Deut. vi, 5; Lev. xix, 18. These 
are simple and practical rules which can be received by a child. They are 
also the most spiritual conception of religion which the wisest mind can form. 
The Love, which is choice and affection, inspires the fixed purpose of the sub- 
jects of the kingdom to honor the King and do his will in daily life. By this 
law all actions and motives and rules are to be judged.* 

BLACKBOARD OUTLINE. 
Doctrines of Christ. 



1. K 




-G. 


2. W.- 


-S. 


3. 


N. — B. 


4. M. — K. 


5. L. 


— L 


5. P. 


6 


, P. 


7. P 


8. H.- 


-S. 


9. 


R. 10. F.- 


-J- {Ik 








1. 


K. 


_,| 


' 1. Const. 

2. Tau. G. 

3. Cent. id. 


K.- 

P-- 
bef. 


-Cov. — L 
-G. D. — N/ 

Chr. — R. 


— R. — C. 1. 

1. com. K. — M. com. R.- 

P. proc. by Chr. 


— r. p. s. 


II. 


W 


— S. 


1. Sal. 


def. 


2. 


Rev. in 


,T. r.— s.— 


0. 3. 


Rev. 


in N. T. 


III. 


N. 


Con.- 
— B. 


-rep. — 
1. Dec 


ap. 
. nee 


sac. 
. 2 


Rea. why 


nee. 3. Def 


: sub. 


ag. 




IV. 


M. 


— K. 1. Sou 

— Rom. — H. 


Spr 
P.- 


1. 

-Dis 


2. Sup. p. 
. — Hsf. 


3. Sup. L 


4. S. 


G.: 


S— En. 


V. 


L. 


— L 


Fix.— 


Test. 


— E 


xp. — Def. 


— 1st Law. — 


-2d Law. 





QUESTIONS. 

How are students of the Bible led to formulate doctrines? 
What are the chief doctrines which Christ taught? 

How was the Jewish Kingdom constituted? 
What did it teach concerning the coming Kingdom of God? 
What was its central idea before Christ came ? 

What is the root principle of the Kingdom of God, as proclaimed by Jesus 
Christ? 

How is that kingdom established in the individual? 

How is it to be perfected on earth? 

How may we know that the Kingdom of God is come upon us? 

WTiat is salvation ? 

What steps are included in the Way of Salvation, as described in the Old 
Testament? as revealed in the New Testament by Jesus Christ? 

* For an extended treatment of this subject, see Hopkins's Law of Love, and Love as 
a Law, Part II. 



6 4 

Define the Way of Salvation. 

Why is the New Birth necessary? 

What must be done by the subject of the New Birth? 

What is the work of the Holy Spirit in the New Birth? 

Describe the New Birth? 

In what four ways does Christ declare himself as one with God in the 
rulership of the Kingdom? 

What did Satan mean by calling Jesus "Son of God"? What did his 
enemies mean? the Centurion? the High Priest? the disciples? Jesus 
himself? 

Why did he not begin his ministry by proclaiming himself as God? 

What does Christ make the center and source of religion? 

What is meant by the "heart," in the Bible? 

What is "love," in the Bible? 

What two laws include the principles of Christian living? 



# BIBLE #st& DIES. * 

No. VII. 

THE NEW TESTAMENT AS THE REVELATION OF CHRIST. 

The Doctrines (continued). 
VI. Providence. 

i. Defined. God's Providence is his constant care over all his creatures, 
preserving them, and providing for all and for each, at all times, the highest 
good which infinite wisdom and power can bestow. 

2. Explained. Christ taught : — 

(a) That God controls nature and uses it for his purposes : and that he 
controls it by laws which he has made. Matt, v, 45. The sun rises and the 
rains fall by his direction, in accordance with his purposes which he has 
expressed in wise laws. The daily course of the sun, with its unvarying regu- 
larity, is an expression of his will. He is superior to all laws. 

(#) That God loves and cares for his children. This care includes the evil 
as well as the good. Matt, v, 45; Luke vi, 35. Christ assumed that God pro- 
vides for our wants when he taught us to pray for daily bread. 

(V) That he has constant superintendence over all the events of our lives. 
God cares for creatures whom he values far less than his children. Therefore 
he will not forget or neglect them. He feeds the birds. He clothes the grass, 
and gives beauty to the lilies. Will he not provide for his children? Matt, 
vi, 26-30. He has particular oversight over each and every event. Matt, x, 

29, SO- 

(/) That he sometimes puts forth direct acts of control or intervention to 
secure particular results. If Christ had asked, angels would have come to his 
rescue at the time of his arrest. Matt, xxvi, 53. He directed his disciples 
to ask God to shape men and means to bring forth particular results. Matt. 
ix, 37, $&. He promised that for their sakes there should be a special inter- 
vention to shorten the days of horror during the destruction of Jerusalem. 
Matt, xxiv, 22. His laws are his forethought for our welfare. They are 
assurances to us that he will listen to our requests and provide for all our 
needs. 

(/) That his people should trust him with childlike confidence and affection, 
and that he will give them the things which, on the whole, are best for their 



66 

highest welfare. God knows what we need. He is our Father. Therefore 
we ought to seek to do his will perfectly and to trust him without solicitude. 
Matt, vi, 31-34. 

VII. Prayer. 

1. Its Nature. 

«(«) Christ taught that it is direct address to God as our Father, He 
addressed God, in prayer, as his Father. Matt, xi, 25; John xii, 27, 28; Matt, 
xxvi, 39. He instructed his disciples that that is the right way to pray; and 
that prayer includes adoration, confession, petition, and praise. Matt, vi, 9-13. 
He taught them to come to God as children go to their fathers, but to expect 
more thoughtful attention, and a more prompt response, than human fathers 
give. Matt, vii, 9-11. 

{F) That Godwill answer prayer by giving us good things. Matt, vii, 7, 8. 
He personally cares for the happiness of his children. Matt, vi, 32. 

(c) That united prayer secures special blessings. Matt, xviii, 19. 

(d) That continuous and earnest prayer sometimes secures what is 'withheld 
from less persistent requests. Luke xviii, 1-9; xi, 8-10. Those who appre- 
ciate the blessings for which they ask, will be eager for them. Christ assures 
us that earnest, believing prayer is a means of removing great obstacles and 
securing great results in the work for his kingdom. Matt, xvii, 20, 21. 

(e) That prayer influences God through the relation of Christ to him and 
to those who pray. John xvi, 23, 24. His promises are held up to our faith, 
to encourage us to pray. John xv, 7. 

2. Its Conditions. 

{a) It must be offered in faith. We must believe that God is, and is able 
and willing to answer our prayers, and that what we ask will certainly be 
granted if it is on the whole best for us. Matt, xxi, 22. 

(Ji) It must be offered in submission to the will of God. Matt, vi, 10. 
However intense our desire, it must yield to the divine wisdom as seeing, and 
the divine love as choosing, what is best for us. Matt, xxvi, 39. 

(V) It must be accompanied by the use of such means as God has placed 
in our power to secure the object desired. Otherwise it is not sincere; and 
therefore is not true prayer. John iv, 23, 24. 

(d) It must be accompanied by a right state of feeling tozvard men, with- 
out which we can not gain access to God. Mark xi-, 25, 26. 

(*) It should be spiritual in tone. Note the nature of the prayer which 
Christ taught his disciples, giving only one petition for bodily needs in the 
midst of those for spiritual good. Matt, vi, 9-13. When we ask for temporal 
things, we should regard them as a means of spiritual gain. Matt, vi, 2>2>- 

(f) It should be offered in the name of Christ. John xiv, 13, 14; xvi, 24. 



6 7 

VIII. The Holy Spirit. 

The Holy Spirit introduced, gave power to, and continues the mission of 
Christ to men. Jesus Christ was begotten by the Holy Spirit. Matt, i, 18, 20; 
Luke i, 35. At his baptism the Holy Spirit descended on him in a shape like 
a dove. Luke iii, 21, 22. His ministry brought to men the Holy Spirit. 
Mark i, 8. He taught (Luke iv, 14, 15) and wrought miracles (Matt, xii, 28) 
by the power of the Spirit. After his resurrection he breathed on his disciples, 
as a sign of the bestowment of the Holy Spirit. John xx, 22. Just before his 
ascension he bade them wait for the baptism of the Holy Spirit. He declared 
that after his departure the Holy Spirit should remain with his disciples for- 
ever. John xiv, 16. He taught that: — 

1. The Holy Spirit is a person. He spoke of him as teaching, guiding, 
testifying, hearing, speaking : acts which can be performed only by 
a person. He never spoke of the Holy Spirit as "it," but always as "he" 
and " him." He distinguished between himself, the Father, and the 
Spirit. He was to go away, otherwise the Holy Spirit would not come to 
them. But he was to pray the Father, and the Father would send the Holy 
Spirit. Under these titles God manifested himself, and into his one name 
as so manifested believers are baptized.* Matt, xxviii, 19. 

2. The Holy Spirit was the giver of supernatural powers to the first disci- 
ples. Christ promised to them these powers. Mark xvi, 17, 18. He said 
that he himself exercised them through the Holy Spirit (Matt, xii, 28), and that 
these powers should be exercised by them after the Holy Spirit had come upon 
them. Acts i, 5. These were not only healing and self-protecting powers, but 
communications from the Spirit to their minds for special needs. Mark 
xiii, 11. 

3. The Holy Spirit is the revealer of divine truth to men. This is the truth 
concerning religion, especially as now contained in the Holy Scriptures. 
Christ often appealed to the Old Testament as the " Word of God," that is, 
the word of men moved by the Spirit of God. John x, 35. He said that 
David by the Holy Spirit predicted his coming as the Son of God. Mark xii, 
36. He taught his disciples that the Holy Spirit would guide them, in place 
of his personal teaching, into all truth, making known many things which they 
could not then understand (John xvi, 13); that he would, especially, make 
known the truth concerning Christ. He told them that the Holy Spirit 
would use the truth, not only as a power in the intellects of men, but in their 
wills and emotions. He would work conviction in the minds of sinners, show- 
ing them their wickedness because they do not believe on Christ; that there 
is a righteousness provided for them by Christ's exaltation to the right hand 

* Walker's Doctrine of the Holy Spirit, p. 67. 



68 

of God; and that there are judgment and punishment for those who refuse 
to believe. John xvi, 8— 1 1. He would also sanctify believers by the Word 
of God operating on their minds and hearts. John xvii, 17. 

4. The Holy Spirit represents Christ to the souls of men, now that he is 
no longer present to the senses. This is the chief characteristic of the New 
Dispensation. Christ said he would return, so that those who believe on him 
can see him, while those who do not believe, are not conscious of his presence. 
This is the spiritual union which the Holy Spirit maintains between the soul 
and Christ, and through him with the Father. John xiv, 17-20, 23. 

5. The Holy Spirit is given in answer to prayer. He is the gift of God 
in answer to the prayer of Christ. John xiv, 16. He is bestowed in answer 
to the sincere prayer of any who desire the gift. Luke xi, 13. 

6. The Holy Spirit will abide forever in believers, and in the church, to 
enlighten and to give peace, joy, guidance, comfort, in all our relations with 
the Father, and with men.* John xiv, 16, 17. 

IX. The Resurrection of the Dead. 

1. Defined. The Resurrection, in the Bible, means the restoration to con- 
scious, unending existence of those who have died, whether to a condition 
of happiness or misery. Acts xxiv, 15. 

2. Its Development. The first trace of a belief in the Resurrection which 
we find in the Old Testament is in expressions of a sense of vital moral relation 
with God who is eternal. It was an aspiration rather than a belief. " O take 
us not away in the midst of our days : for thy years are everlasting." The 
thought is, " Thou art eternal. We are made in thine image and belong to 
thee. Let us share thine immortality." This longing grew more definite as 
knowledge of God increased. The later prophets expressed it as a definite 
conviction.f In Christ's time the Pharisees believed the doctrine. Acts xxiii, 8. 
We know from Martha's confident expression about her brother, that she 
shared in a belief in the Resurrection which was common among the Jews. 
John xi, 24. 

3. The Teaching of Christ. 

{a) That all who die, whether good or evil, will rise to conscious existence 
(John v, 29) ; and that from the time of death, they continue in conscious 
existence. Luke xxiii, 43; xvi, 23, 24. 

* For full treatment of this subject, see Hare's Mission of the Coinforter, Walker's Doc- 
trine of the Holy Spirit, Parker's The Paraclete, Bickersteth and J. P. Thompson on The 
Holy Spirit, Dr. James Morgan's Scripture Testimony to the Holy Spirit, Phelps's New 
Birth, and Tophel's Work of the Holy Spirit in Man. 

t See an excellent essay on this subject by Tayler Lewis, in Lange's Commentary on the 
Book of Job, pp. 1-22. 



6 9 

(^) That he would raise himself from the dead (John x, 18); and that he 
was himself the power which would raise others to life. John xi, 25. 

(Y) That by means of faith in him the believer receives a principle of 
spiritual life which death can not destroy. John v, 24; xi, 26. 

(J) That now, those who are spiritually dead, who will hear, shall have 
spiritual life ; and that the time is coming when all shall hear his voice and 
shall enter some new state of conscious existence. John v, 25, 28. 

(f) That the Resurrection from the dead involves a change of physical con- 
ditions, such as will fit the subjects of it for the state in which angels live, but 
that they will forever keep their idetitity. Abraham, Isaac, and Jacob will 
be recognized in the kingdom of heaven as they were on earth. Mark xii, 
24-27. The disciples at once recognized Moses and Elijah when they ap- 
peared on the mount, probably from the images impressed on their minds 
by the records of the lives of these saints.* Matt, xvii, 3. 

X. The Final Judgment : issuing in the everlasting punishment of the 
wicked and the everlasting blessedness of the righteous. Christ taught 
that : — 

1. There is a present judgment. This is not a verdict pronounced on 
men by Christ. His mission on earth was not to judge men, but to save 
them. He would not theft judge those who rejected him. John xii, 47; 
viii, 15. This present judgment is the testing of men by the truth as mani- 
fested in Christ. The turning-point of character, the crisis,! is the effect of 
the light which Christ brings on their hearts and actions. John iii, 18-21. 
Whoever receives and obeys the truth manifests a disposition growing into 
harmony with God. But the truth, shining against a wrong character, pro- 
nounces judgment, and the man, by his deportment toward the truth, confirms 
it. So the life of Jesus itself brings into view the sinfulness of those who 
reject him. John xv, 22, 24. In this sense the fact of his manifestation 
makes him a judge. John ix, 39. Judgment is not the object of his mission, 
but it is a necessary result of it. 

2. There is also a future judgment. 

(#) It is to occur at a definite time. Christ spoke of it as "that day." 
Matt, xxiv, 36; Luke x, 12; xxi, 34. He called it "the last day." John 
xii, 48 : " A Day selected, marked, appointed; a Day which, like the first day 
of creation, the day of the crucifixion, the day of the Lord's resurrection, 
shall be remembered when all other days of human history are forgotten. 
For this shall mark indelibly the calendar of our race, as it passes over from 
the doings of time into the issues of eternity, — a Day so grand, so bright, so 

* Hodge's Systematic Theology, iii, 781. 
■f" Kpio-19. 



70 

glorious, so terrible, that in all the ages after it shall be remembered as That 
Day ! " * 

(b) Christ himself is to be the Judge. Though he would not, when on 
earth, pronounce judgment, he had authority to do so. John v, 22, 27. He 
declared that he would come again for that purpose (Matt, xxv, 31) : that his 
coming would be personal, visible, and attended with wonderful display of 
glory. Mark viii, ifi. To this personal coming the angels testified. Acts i, 
II. At that time he will pronounce on each individual a final sentence of 
approval or condemnation. John xii, 48. His judgment will apply to the 
entire human race. Matt, xxv, 32; John v, 28. He will come in the majesty 
of the Son of God (John v, 25); but he holds this position of judge because 
he is the Son of man (John v, 27). He is acquainted with the trials and 
temptations of men because he " himself hath suffered, being tempted." He 
knows the sorrows and infirmities of men. He has compassion on the igno- 
rant and them that are out of the way. "As the truth of Jesus was the 
closest test of character, the life of Jesus the perfect model of humanity, the 
death of Jesus the highest expression of love, it is fitting that they who have 
had knowledge of him should be brought to trial at the last before him, and 
be judged by their feelings and actions toward himself." f 

3. The final judgment includes : — 

(1) The future punishment of the wicked. They will be condemned 
because they have done evil. Matt, vii, 19, 23; John v, 29. The basis of 
judgment will be the deeds they have done. Matt, xvi, 27. But above all 
they will be condemned because they have rejected him who came to save 
them. John hi, 18; xvi, 9; Mark xii, 1-9. 

(a) The punishment of the wicked will be the natural consequences that 
follow the transgression of the laws of our being. John iii, 20. They have 
destroyed their capacity for enjoyment of the blessings which God bestows. 
They have consumed the powers by which they might have won infinite riches. 
Mark viii, 36. 

(ti) But in addition to this there is a positive retribution to come upon the 
wicked from Christ as Judge of the world. Matt, xi, 22, 24; xiii, 40-42, 49, 
50. His imagery of woe was the outer darkness, the weeping and wailing, the 
unquenchable fire, the undying worm. J 

(2) The future blessedness of the saints. Christ taught that at the 
Judgment the separation of the righteous from the wicked will be formally 
declared (Matt, xxv, 32, ^3) • that the grounds of their separation will be their 

* Thompson's TJieology of Christ, p. 206. 

t Ibid. p. 206. 

\ Ibid. pp. 234-236. 



7i 

characters, deeds, and words. John v, 29; Matt, xiii, 38; xxiv, 46; xxv, 
20-23, 40; xii, 36, 37. At that time they will enter fully into the inheritance 
of the glorious kingdom prepared for them. Matt, xxv, 34; xiii, 43. 
The chief characteristics of their life there will be : — 

(a) The near and constant presence of Christ, their Lord and Saviour. 
John xiv, 3; xvii, 24. 

(6) Their exaltation, through their union with Christ. Luke xxii, 29, 30; 
John xvii, 24, 26. 

(<r) The constant, approving benediction of God the Father. Matt, xxv, 34. 

(V) The consciousness of the love that purchased for them, by the sacrifice 
of life, their heavenly life and joy. In the Lord's Supper he associated the 
fact of his sacrifice for them with his promise for their future. He made it a 
memorial and a prophecy, and connected in that one service the thought of 
his departure and of his coming; of his dying on the cross, and their living 
forever in the heavenly kingdom. The memorial is, " This do in remembrance 
of me." The prophecy is, " I will not drink henceforth of this fruit of the 
vine till I drink it new with you in my Father's kingdom." He closed an 
experience there which he would not reopen till he should renew it with his 
disciples in his Father's kingdom. He taught also that in heaven the re- 
deemed should always refer their happiness to the redemption wrought for 
them on the cross. The " cup " joined the blessedness of that reunion in 
heaven with the memories of the sacrifice on earth. 

Other characteristics of the heavenly life are taught by the apostles, but the 
chief revelations of Jesus concerning it are that the redeemed enter heaven 
through his sacrifice for them, and that they shall there be forever with him. 

Christ describes the two states of being which follow the judgment as 
"life " and "punishment," and declares that they are "eternal." Matt. xxv,. 
46. R. V. 

In the last three lessons we have presented the facts of the life of Christ 
and a summary of his teachings. These facts and teachings, or doctrines, are 
the foundation of the Christian Church. Before we proceed to study the 
Church, then, we must determine : — 

The Relation of the Facts to the Doctrines. 

1 The facts^ concerning Christ are the materials from which the doc- 
trines are formed. The Old Testament is the record of God's preparation 
of the world to receive aud know Jesus Christ, the world's Redeemer. The 
spirit and aim of the Old Testament was to foretell and prepare for the suffer- 
ings and glory of Christ. I Peter i, 10, 11 ; Rev. xix, 10. Therefore the 
knowledge of the facts concerning Christ is necessary to the right interpreta- 
tion of the Old Testament. The Xew Testament presents the facts of the 



72 

foretold manifestation of the Son of God. All the organic life of the Church 
and all the statements of doctrine as the basis of common belief in the New 
Testament are the consequences of these facts. They are presented in such 
variety that, being seen from different points of view, he may be clearly appre- 
hended. The first fact in Matthew is the birth of Jesus Christ in Bethlehem, 
begotten by the Holy Spirit; the first in Mark is the beginning of the gospel 
of Jesus Christ the Son of God; the first in Luke is the birth of the fore- 
runner of Jesus Christ; the first in John is the Word made flesh and dwelling 
among us. He is himself the chief fact, and on his life and teachings, the 
preparation for his first coming and for his final coming, the whole system of 
Christian doctrine is based. 

2. The facts developed into doctrines. Having seen him, — his birth, 
obedience, holiness, love, grace, truth, sufferings, death, resurrection, and 
ascension, — our love for him is awakened, and we yield to him our confi- 
dence. This is faith, — saving faith, — though it may but dimly comprehend 
the method or nature of salvation. Its foundation is a living relation to Jesus 
Christ. The disciples at first had no summary of their belief. The beginning 
of new life in them was not acceptance of a system of truths revealed, but 
confidence in Jesus Christ who was manifested, coming to, and abiding in, him. 
Faith springs from personal impressions of the manifested Christ on the 
conscience and spirit of man. 

From the facts and sayings of Christ we proceed with constantly increasing ■ 
distinctness to statements of their nature and consequences. His death and 
resurrection being known, the doctrines concerning salvation through his 
death and resurrection can be taught, and are taught in the Acts and Epistles. 
But the meaning and virtue of the facts could not be taught till they were 
themselves completed and understood. , Therefore we are told that the gospels 
are records of what Jesus began to do and to teach. Acts i, I. The Acts and 
Epistles tell us how the facts furnish the foundations of the Church, and intro- 
duce to our knowledge the offices for men which Christ is to fulfil in heaven, 
the relations which he is to bear to them through his Spirit, and the wonders 
of his glory which are to be seen in the last time. We see, therefore : — 

3. That the doctrines growing out of the facts are, in the gospels, left 
incomplete : — 

(a) Inform. Truths already known are there first more clearly explained, 
as in the Sermon on the Mount; then come beginnings of the revelation of a 
new mysterious economy, as in the conversation on the New Birth, the para- 
bles concerning the Kingdom, and the institution of the Last Supper. 

(/;) In method. The sayings and addresses seem to be born of occasions 
and suited to the moment. We expect that they will be followed by some 



7o 



more orderly arrangement which will show their relation to each other and 
their purpose in guiding believers. 

(t) In substance. Doctrines are as yet presented only in parables, prov- 
erbs, conversations, which suggest principles of thought and conduct. We 
feel, in studying the gospels, that there are yet many things to be said, for 
which the time had not yet come; and we expect the promise of Christ that 
the Spirit of truth should come to guide the disciples into all truth. * 

We see also that we are first to teach pupils to know Aim, taking him as he 
is described in the recorded events of his life, and holding him up to their 
reverent view. Then we are to lead them to apprehend the things which are 
his, and their relations to each other and to the kingdom of God as his disciples. 

BLACKBOARD OUTLINE. 

Doctrines of Christ. 



VI. 

VII. 

VIII. 

IX. 

X. 



ev. 



P. I Def. 2 Exp : G. con. nat. — I. & c. ch. — sup. al 
— dir. acts con. — peo. tr. 

P. I. Nat : dir. ad. F. — G. will ans. — un.sp. — con. & earn. — 
inf. G. thr. Chr. 2 Con : f. — s — u. m. — r. f. — spr. — n. Chr. 

H S. per. — g. sup. pow — rev. div. tr. — rep. Chr. — 
g. ans. pr. — ab. in bel. 

Res. I. Def. 2 Dev. 3 Tea. of Chr: all r — r. h., r. oth.— 
bel. rec. pr. — spr. d., spr. I. — ke. id. 

F. J. I pr. 2 fut: def. ti. — Chr. J. — 3 Inc. (I) fut. pun., 
nat. con. tr. — pos. ret ; (2) fut. bl., con. pr. Chr. — ex. — 
ben. F. — cons. I. p. h. I. 

Relation of Facts to Doctrines. 

Mat. doc. 2 Dev. doc. 3 Doc. inc.: f. — m. — sub. 



QUESTIONS. 

What is the Providence of God ? 

In what ways does he exercise this care over nature? over his children? 
What should be our constant feeling toward him in view of this care? 

What is Prayer? 

What response does it bring from God? 

How may individual prayer be sometimes reinforced? 

On what conditions will prayer be heard and answered by God? 



♦Bernard's Progress of Doctrine, p. 81 



74 

What is the office of the Holy Spirit ? 

What were his relations to the work of Christ on earth? 

What did he do for the first disciples ? 

What does he do for the Church ? 

How is his presence secured ? 

What is meant by the Resurrection? 

How did belief in the resurrection gain a place in the minds of the Jews? 

Who did Jesus teach would rise from the dead? 

By what power? 

What does he bestow on believers in the resurrection? 

What change is involved in the resurrection? 

What does the Judgment include ? 
How are men now judged? 
When will the general Judgment occur? 
Who will be the Judge ? And why ? 
Why is Christ to be the Judge ? 
On what grounds will the wicked be condemned? 
Of what will their punishment consist ? 
On what grounds will the saints be chosen ? 
What will be the chief characteristics of their heavenly life? 
How does Christ describe the two states of being which follow the 
Judgment ? 

Of what materials are these doctrines formed? 

Why is a knowledge of the facts concerning Christ necessary to the right 
interpretation of the Old Testament? 

From what facts does the organic life of the Church spring? 

How do these facts develop into doctrines? 

What is the foundation of saving faith ? 

How do those who possess saving faith gain a system of doctrine ? 

In what respects did Christ, at his ascension, leave the doctrines incomplete ? 



-#BIBLE#STUBIES.#- 

No. VIII. 

A STUDY OF CHRIST AS A TEACHER. 

The chief object of the Sunday-school is to teach the religion of Jesus 
Christ. To him who commands his disciples to teach it we naturally look, not 
only for the truth, but for instruction in the best methods of teaching it. A 
study of Christ as a teacher includes answers to three questions : — 

1. — Why should all teachers study Christ? 

i. Jesus Christ, the Author of Christianity, presents himself as a teacher, 
and calls his followers disciples — learners in his school. The record of his 
life is an account of what he began to do and to teach. Acts i, I. He sent 
forth his disciples to be teachers. Matt, xxviii, 19. Therefore we may expect 
to find in his life and work the most important of all instructions for teachers. 

2. He has taught more truth than any other teacher. His recorded sayings 
do not fill more space than half a dozen sermons, yet they are each a living 
seed. Vast libraries are filled with comments on his words. They are the 
most precious literary heritage of the human race. 

3. He has taught truths of greater importance to men than any other 
teacher. His teachings show men how to escape from sin, to become like 
God, to enter heaven, and to gain eternal life. 

4. The effects of his teaching surpass those of any other teacher. More 
lives have been changed for good, more griefs lightened, more love created, 
more joy and peace bestowed by his teaching than by any other. 

5. Divine truth must be learned from Christ by other teachers who would 
communicate it. Only he could reveal the truth which he commanded his 
disciples to teach. Luke x, 22. They knew that they could not find it with 
any other teacher. John vi, 68. 

6. The commission to teach divine truth can be given only by Christ. 
We are to teach what he has commanded, and because he has sent us. Matt, 
xxviii, 19, 20. 

II. — What were the sources of his knowledge? 

1. Intuitive. 

(a) He knew God (Matt, xi, 27) as thoroughly as God knew him. John 



7 6 

x, 15. As he knew God, he taught him to his disciples, so that they learned 
to know God and to experience the fullness of his love. John xvii, 25, 26. 

(&) He knew man. John ii, 24, 25. His knowledge is illustrated con- 
stantly in his teaching. He perceived the pride of Nicodemus (John hi, 1- 
21), the avarice of the young ruler (Luke xviii, 18-25), and the secrets of 
the sinful woman at the well (John iv, 7-26) . His knowledge, in its accuracy, 
comprehensiveness, and infallibility, is like the knowledge of God. 1 Chron. 
xxviii, 9; 1 Sam. xvi, 7. 

(c) He knew himself, in his relations with God and with men. He knew 
that he was Son of God. He came forth from the Father (John xvi, 28), is in 
the bosom of the Father (John i, 18), had glory with the Father before the 
w r orld was (John xvi, 5), possessed all things that the Father has (John xvi, 
15), was to return to the Father (John xvi, 28), and is one with the Father 
(Johnx, 30). 

He knew also that he was Son of man, the Saviour of lost men (Luke xix, 
10), having authority because he is Son of man (John v, 27), and himself a 
ransom for lost men. Matt, xx, 28. 

2. Acquired. He steadily gained wisdom. Luke ii, 52. 

(a) Fie studied his Bible. He mastered its contents. He proved his 
divine mission by quoting from it. John v, 39. He astonished the Jewish 
teachers by the skill with which he interpreted its meaning. John vii, 15. 

(£) He studied nature : the habits of birds, the growth of trees, the colors 
of flowers, the changes of the weather and the seasons. Matt, vi, 26-29; 
xvi, 2, 3. It was not his business to teach these things, but he used his knowl- 
edge of them effectively to convey the truths he aimed to teach. 

(c) He studied the people with whom he lived. He understood not only 
their nature and the laws of their being, but the affairs of government (Mark 
xii, 13-17; Matt, xvii, 24-26), the customs of society (Luke vii, 44-47; 
Matt, xxv, 1-12), the ways of business (Matt, xxv, 14-18; Luke xvi, 1-8), the 
history of his country (John iii, 14), current events (Luke xiii, 1-5), and the 
religious opinions of the people (John iv, 22). 

If he, whose divine power was so great, so diligently studied all things with 
the view to strengthen his teaching, what shall those who teach in his name do 
with their Bibles, and with the world around them? 

III. — What were the chief characteristics of his teaching? 

1. Characteristics which we can not imitate. 

(1) His originality. He not only discovered, he created truth. Newton 
discovered the law of gravitation. Harvey discovered the circulation of the 









77 

blood. Others might have found out these things if they had not. But the 
great truths of the gospel could never have been, if Jesus had not come to 
earth, and died, and rose again. He is the Truth. 

(2) His miraculous power. He wrought miracles that men might 
believe in him. John v, 36; x, 25. These miracles often convinced men 
that he was a divinely appointed teacher. John iii, 2. We can not 
work miracles. But the Spirit of the living God, working on minds through 
our teaching, is greater evidence of power than miracles which Jesus did. 
John xiv, 12. 

2. Characteristics which we ought not to imitate. 

(1) His authority. He asserted things without proof, and usually left 
them without argument. He revealed new truths. He did not refer to others 
for authority, but declared himself greater than the teachers in whom his 
disciples had trusted (Matt, xii, 41, 42) ; greater than the laws they had obeyed 
(compare Mark ii, 28 with John v, 16, 17) and the institutions they had 
reverenced. Matt, xii, 6. He quoted from the Old Testament as his own, 
and altered and enlarged its meaning. Matt, v, 31, 38, 39. 

(2) His self-confidence. His chief theme was himself. He declared 
that the salvation or ruin of his pupils depended on the way they treated him 
(Matt, x, 32, ^^) : and that he claimed the supreme love of those who would 
be his disciples. Luke xiv, 26. 

3. Characteristics which we should imitate. 

(1) His simplicity. All the words he used were within the range of the 
common people. He never made any effort to impress people by his oratory.* 
His profoundest truths are always clearly and simply expressed. 

(2) His adaptation of his teaching to his pupils. He taught truth which 
all men need : therefore it was adapted to all. But he so presented it that 
each one felt that it was for him alone. The God whom he revealed is his 
Father and ours. The souls he would save are our souls. The law of love 
he taught is the rule of our lives. The kingdom of God is within us. He 
makes us feel that it is wholly in our interest that he reveals these things. 

He adapted his teachings to the capacities of his hearers. To one class he 
taught in parables, that he might rouse their curiosity. Matt, xiii, 13. To 
others he declared truths more plainly, because they were prepared to under- 
stand them. Matt, xiii, II. He studied the circumstances and mental 
characteristics of each one of his pupils. He set the kingdom of heaven at 
every angle by which men might get the view of it that would most satisfy 
their wants. To one who sought how to enter the kingdom, he said : " Ye 
must be born again"; to another: "Sell all that thou hast"; to another: 

* Thompson's Theology of Christ, p. 12. 



78 

"Take up thy cross"; to another: "Ye shall see heaven opened."* He 
adapted his teaching to the particular needs of his pupils. He did not 
attempt to teach things apart from his mission, nor to correct errors 
unconnected with it. He made use of common terms to convey his ideas, 
without stopping to notice all the false notions attached to them, which 
were remote from the interests of religion or morality. Matt, v, 4, 5. 

(3) His habit of illustration. He usually stated general truths under the 
likeness of particular facts. For example, when he would teach the spirit of 
true prayer, he presented the picture of the publican beating his breast, with 
downcast eyes, with the Pharisee, in complete contrast of attitude, spirit, and 
expression, in the background. 

He drew his illustrations from the world of nature around him, and from the 
characters and actions of those with whom he lived. The lilies clothing the 
fields with beauty, the shepherd leading his flock, the broad and narrow 
streets, the birds flying through the air, are pictures illuminating his speech. 
He made nature testify of God. The commonest events and incidents he 
made instruments to interpret his meaning. The fall of a hut in a storm, the 
housewife hunting for a lost coin, the bursting of an old bottle, the farmer 
sowing his seed, the darnel growing in the wheat, — such simple descriptions as 
delight the common people, — he used to reveal truths of infinite importance. 
Nearly one third of all his sayings are parables. His words show no rhetorical 
effort. They are spontaneous answers to the questions of the hour; yet his 
thoughts are so vital and powerful and clothed in such picturesque forms that 
they provoke thought more than any man's utterances. 

(4) The suggestiveness of his teaching. He awakened what was best 
in his pupils; and he did this often by answering their thoughts rather than 
their words. John iii, 1-3. He often awakened the sleeping conscience by 
alluding to the secret feelings rather than to expressed sentiments. John 
iv, 16-18. He put seed-thoughts into their minds, which grew in meaning 
as men meditated on them. It has been said that all our progress must 
consist solely in more perfectly understanding and more completely appro- 
priating to ourselves that which is in Christ. He led his pupils from the 
known to the unknown, taking the Old Testament, with which they were 
familiar, as the starting-point from which to reveal the mysteries of a new 
dispensation. f 

He chose familiar forms into which to put new meanings. He rewarded 
interest in his words. Those who inquired of him he drew into closer fellow- 
ship with him. He unfolded mysteries to those who sought to know them. 

* Ecce Deus, pp. 203^". 

| Neander's Life of Christ, pp. 101-113. 



79 

Mark iv, II. He was never impatient with a sincere student who made 
mistakes. Luke ix, 55. But he admonished them that their profit from his 
teaching would depend largely on their faithfulness. Luke viii, 18. 

The substance of his teaching was what the best men most desire to know 
— the coming of the kingdom of God, its character and glorious future ; most 
of all, his position in it and that of his disciples. He so presented these things 
that they were not merely truths, but quickening realities. John vi, 63. 

(5) The divine love in his teaching. That was his supreme motive. 
John xv, 13; x, 11. It was no mere personal fondness, but a sense of the 
infinite value of every soul. Matt, xviii, 14. It was in marked contrast with 
Jewish teachers, who looked with contempt on the ignorant. John vii, 49. 
This abiding consciousness gave a moving charm to his words. They glowed 
with gentleness, so that strangers who heard them wondered at their sweet- 
ness. Luke iv, 22. This intense humanity held the interest of his pupils. 
He talked not to, but with, them. They did not weary of him, because he 
had the words of eternal life. This characteristic appears on nearly every 
page of the gospels. He addressed the palsied sinner as " son." He 
greeted the waking child of Jairus as " daughter." His yearning love was his 
keenest rebuke to the woman that was a sinner. He soothed pain by his 
touch. He wept over the city whose inhabitants were going to crucify him. 
He rebuked the profane and cowardly disciple only with a look of pity. 

(6) The divine power in his teaching. John xvii, 8. His hearers felt 
that his words were from God. John vii, 46. They were astonished at the 
impressiveness of his manner (Luke iv, 32), which carried conviction to his 
disciples (John vi, 68, 69), and awed those who did not accept his teaching 
(Matt, xxii, 22, ^^, 46). He knew that he was sent from God, and he knew 
perfectly the truth he was to speak. Therefore he taught with calmness and 
certainty, yet ever with the fervor of one who was held by the spell of the 
greatness of spiritual and eternal realities on which he looked.* 

He had received the Holy Spirit without measure. The truth, vitalized by 
the Spirit, possessed him, and overflowing upon his hearers, kindled enthu- 
siasm in their minds and hearts. He is the truth. Therefore his teaching is 
always new. If he taught men to love one another, they knew that he was 
love. If he spoke to them of God, they knew that he was in the bosom of 
God. John i, 18. His words grow in the minds of those who receive them 
because the mind and the power of God is in them. John iv, 14; xiv, 10. 

(7) The divine patience in his teaching. Sometimes it offended his 
pupils, and they left him. John vi, 66. Others who stayed with him did not 
believe his words, and he knew that some among them would give him into 

* Stalker's Life of Christ, pp. 65^*. 



8o 

the hands of his enemies. John vi, 64. But he was possessed with a sense 
of his mission (John xviii, 37), which gave earnestness to his words, his looks, 
his gestures. He was so intensely anxious to save men that his desires broke 
forth in cries and tears. Matt, xxiii, 3J. But his sense of his divine appoint- 
ment gave a calm confidence to his presence. No discouragement ever moved 
him to leave his work. He appealed to his disciples to learn this patience 
of him. Matt, xi, 29. 

(8) The power of a holy life. This has already been implied. It needs 
only to be emphasized for our consideration. He had a unique moral power. 
His words had in them the grandeur of his character. That power won the 
full confidence of his disciples. John xi, 22, 27; Matt, xvi, 16; John iv, 42; 
vi, 69. The teacher was more than what he taught. His purity, tenderness, 
dignity, gave sanction to all he said. This power is beyond all knowledge. 

(9) His teaching developed the mental faculties of his pupils. He 
commanded attention and won it. Luke iv, 20. He gave something to all, 
and more, as they were able to receive it. Mark iv, 23- No one was too 
immature to receive his words. His simple stories of common life delight 
little children. The prodigal son, the sower, the good Samaritan, the penitent 
publican, are pictures which attract the most uncultured; yet the wisest have 
ever found in them something beyond their thought. He engaged the minds 
of his pupils upon problems by presenting parables. He started inquiries. 
His sayings always left something still to explain. He made the kingdom of 
heaven like unto things which they knew; yet the more they learned of it 
through familiar symbols, the more they were interested, and the more pro- 
found seemed the depths into which they were searching. He aimed, not to 
do the thinking for others, but to make them think for themselves. He gave 
them brief, pithy sentences, proverbs, paradoxes, which stick in the memory. 
He thus planted in their minds truths which they could not then fully under- 
stand, but which would become an increasing source of spiritual light, as the 
divine life was formed in them. John xiii, 7. 

(10) His teaching developed the moral and spiritual natures of his 
pupils. The respect with which he taught them impressed them with his 
estimate of their spiritual possibilities. He set an infinite value on each 
individual soul. He taught individuals with as profound interest as multitudes. 
No less than nineteen interviews are recorded in which he spoke to individuals 
of the profoundest mysteries of the kingdom of God. His method is strikingly 
illustrated by his conversation with the woman at the well. He found a way 
of approach to a stranger who hated the nation to which he belonged, by 
appealing to her generosity. He met her refusal to grant him a favor by a 
suggestion that aroused her curiosity. He was led by her conversation, yet 



Si 

led her till he pierced her conscience, and prepared her for the revelation of 
his mission and himself.* lie stimulated purpose by the knowledge he 
imparted, showed them that it is a law that the mind must make choice of God 
in order to understand divine things, and he moved them to make this choice. 
John vii, 17. He told the Jews that they misunderstood his words because 
their hearts were not prepared to receive his truth. John viii, 43. He showed 
that those who surrendered themselves to the drawing of God became 
increasingly susceptible to divine impressions. Matt, xiii, 12. He laid hold of 
the secret forces of character, and formed the soul anew by his teaching, 
which was often accompanied by actions containing the thoughts he would 
convey. Luke v, 1-11. He impressed on his disciples as the supreme 
motive of their lives that they could become like himself, and could be 
ever with him, by obeying his teaching. John xv, 14; xvii, 22-24; xlv > 3- 
Jesus Christ, then, was the perfect Teacher. He has had no rival and no 
successor. Xo man ever spoke such words, exerted such influence, produced 
such results as he. He has perfectly illustrated in his own life and work the 
characteristics by which all who would teach divine truth may succeed. In this 
lesson these characteristics are presented. No attempt has been made to point 
out how teachers may imitate him, or to exhort them to do so. Each one 
should study the Teacher, and learn for himself how to succeed in the work 
to which the Teacher has called him. 



BLACKBOARD OUTLINE. 



WHY? Pr 


hsf. 


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Com. fr. Chr. 






















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1. 


Int: 


G.— 


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2. Acq: 


B. 


— N. 


— P. 


CHAR.— 1. 


Or.- 


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3. 


Sirr 


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■sug. 


— div. 1 


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Directions for Study. — Take one section at a time. Examine each Scripture reference. 
Find other illustrations of the same subject. Think about them. Read in connection some 
Life of Christ, as Geikie's, Abbott's, or Farrar's. 

* Abbott's Jesus of Nazareth % p. 134- 



82 

QUESTIONS. 

Mention the reasons why Sunday-school teachers should study Christ. 
What knowledge did he possess by virtue of his divine nature ? 
What knowledge of the Bible, and how did he acquire it? 
How did he gain a knowledge of nature? Of people? 
What necessity for the teacher is suggested by the knowledge which Christ 
acquired? 

What characteristics of his teaching can not be imitated? 

What characteristics ought not to be imitated? 

What characteristics ought we to imitate ? 

How did he adapt his teaching to his pupils? 

From what sources did he draw his illustrations? 

How did he stimulate the growth of knowledge in others? 

How did his love for men affect his teaching? 

What gave divine power to his teaching? 

How did he develop the minds of his pupils? 

How did he develop their moral and spiritual natures? 

(The following questions are suggested to aid the student in making personal application of 
this lesson.) 

How can we learn the mind of God, and the motives, thoughts, characters 
of men? 

Why did Christ possess characteristics as a teacher which we can not 
acquire ? 

How can we make the truths we would teach plain to common minds? 

How can we best approach our pupils with the truth? 

How can we gather suitable illustrations for our teaching? 

How can we awaken and increase the interest of our pupils? 

How can we increase our own interest in our pupils? 

How can we add to the power of our teaching? 

What motives to patience may we learn from Christ's teaching? 

By what means can we strengthen the minds of our pupils? 

How can we develop their moral and spiritual natures? 






^BIBLE#STyBIES.<# 

No. IX. 

THE NEW TESTAMENT AS THE REVELATION OF THE 

CHRISTIAN CHURCH. 

Its Essential Elements: and its History in the New Testament. 

The Christian Church is a union of believers in Christ, who, through faith 
and love, are members of the kingdom of God. It is a revelation from God, 
supernatural in its origin, sustained by life imparted to it from God f Eph. ii, 
22), and a preparation for a perfect, eternal society — the City of God. Rev. 
xxi, 2. 

It is contrasted vjith the Jewish Church. That was founded on one family 
and continued in it to the end. This is founded on personal relations with 
Jesus Christ and is open to " every creature." Mark xvi, 15. That was com- 
posed of one nation and limited to it. This belongs to no nation (John 
xviii, 36), but seeks to include all nations. Matt, xxviii, 19. That had an 
elaborate system of sacrifices. This has but one Sacrifice, offered once for all. 
Heb. x, 11-14. The qualification for admission to that was Jewish birth. The 
way to enter this is by the New Birth. 

Nevertheless the Christian Church is an outgrowth of the Jewish Church. 
Its principles of righteousness were there first taught. Its plan was there first 
revealed or foretold. In the Jewish Church the language was formed in 
which the peculiar ideas of the Christian Church are expressed. From it came 
the founder of the Christian Church, and the people fitted by their ancestry, 
their spirit, their education, and their hope, first to represent Christianity to the 
world. 

The Essential Elements of the Christian Church: — * 

I. Supreme Allegiance to Jesus Christ, as the manifestation of God 
and the Saviour of mankind; 

1. As foretold by the prophets and by the events of Jewish history. He 
realized what the life of the Jewish Church had foreshadowed. Those who 
opposed the teaching of the Old Testament opposed him. Matt, v, 17-19. 

* The student should carefully read, in connection with this lesson, the Book of the Acts. 



8 4 

He was in the Ancient Church and in the minds of its leaders. John v, 46; 
viii, 56. The principles of the Church which he founded were in the earliest 
revelations, though but dimly understood. Gal. hi, 8. 

2. As recorded in the accounts of his life on earth, given in the Gospels : 
that he came from heaven, lived, died, rose again, and ever lives. The proc- 
lamation of the facts concerning Jesus Christ are the grounds of the invitation 
to enter the Church. Acts ii, 36, 38. To accept him as revealed in his 
earthly life is to be fitted to enter the Church. Acts xvi, 31, ^ 

3. As made known in the consequences of those facts through the teaching 
of the Apostles after the facts were given. 

This includes the knowledge of the divinely guided expectation of the 
people concerning his coming, of his ministry on earth, of reconciliation by 
his death, the apprehension of his ministry in heaven, and of his continued 
ministry on earth through the Holy Spirit : or knowledge how we are saved by 
his life. Rom. v, 10; Eph. ii, 20. 

II. The Holy Spirit, who is the gift of Jesus Christ to his people. Acts 

ii, 33- 

1. Unknown to rejecters of Christ. As long as men refuse to accept and 
obey the gospel they cannot receive the Holy Spirit. John xiv, 17. 

2. Dwelling in believers. Every one who enters on a life of faith and obe- 
dience to Christ must receive the Holy Spirit (1 Cor. xii, 3), is made a par- 
taker of him (Heb. vi, 4), and his body is a temple of the Holy Spirit (1 Cor. 
vi, 19). He bestows gifts on believers (1 Cor. xii, 7-10), sheds abroad the 
love of God in their hearts (Rom. v, 5), helps them to pray (Rom. viii, 26), 
and works their complete salvation (2 Thess. ii, 13). 

3. The bond of union in the Church. Those who belong to Christ become 
one body (1 Cor. xii, 12, 27). The Holy Spirit is the test of the Christian's 
membership in that body (Rom. viii, 14). By him all members are baptized 
into that body. (1 Cor. xii, 13.) In them collectively he dwells. (1 Cor. iii, 
16.) He bestows the gifts necessary to the government of the Church (1 Cor. 
xii, 4-1 1 ), and guides the choice of officers (1 Cor. xii, 28-30; Acts xv, 28). 
Through the Church he utters to the world the invitation of the gospel. Rev. 
xxii, 17. 

III. The covenant of believers in Christ, with God and with one 
another. The Church in the New Testament sometimes signifies an assembly 
of believers in a particular place (1 Cor. xiv, 23) : sometimes the union of 
those who confess Christ in a town or city. 1 Thess. i, I. Sometimes it 
includes all believers in him. Eph. i, 23.* We use it in this last sense in 
this lesson. 

* Van Oosterzee's Theology of the Neiv Testament, p. 325. 






§5 

This covenant is established with two rites, which are its outward signs. 

1. Baptism, which is the believer's expression of faith in Christ. By it 
Christ would separate his followers from an unbelieving world and unite them 
in the confession of the Father, Son, and Holy Spirit. Matt, xxviii, 19; Mark 
xvi, 16.* 

2. The LoriVs Supper, which commemorates the atoning death of Christ (1 
Cor. xi, 23-26), and by which the fellowship of believers with him and with 
each other is confirmed. (Matt, xxvi, 26-28; 1 Cor. x, 16, 17.) It is to be 
celebrated, after careful self-examination, through all the history of the Church 
on earth. 

Those who have this confidence in Jesus Christ, who have received the gift 
of the Holy Spirit, and have entered into this covenant with him and with 
each other, constitute the Church of Christ; and we must regard all within 
these limits as brethren, though we may think them wrong in some opinions 
and actions. 

The History of the Church in the New Testament : — 
I. It was formed within the bounds of Judaism. Its birthday was 
Pentecost. f Acts ii, 1-4. The first Christians were all Jews. 

1. The first act in founding the Christian Church was the gift of the Holy 
Spirit to believers, which had been promised them by Christ before his ascen- 
sion, and for which they were waiting. Acts i, 4, 5. He himself bestowed that 
gift upon them. Acts ii, 33. Its visible signs were a supernatural appearance 
of fire, speaking with tongues, and prophecies, witnessing to the gospel. The 
intellects of believers were suddenly illuminated with new knowledge of 
divine truth, by which their emotions were kindled into glow and wonder and 
joy. God gave to the members of the new church the light and the warmth 
of the Holy Spirit. 

2. The next step was the formal offer to the Jews of salvation through 
Jesus Christ. Peter presented the gospel as the fulfillment of prophecy and 
the completion of the covenant made by the fathers. He called on his 
hearers to repent of their sins, to believe in Jesus as the Messiah who could 
forgive their sins and set them free from sin, and to be baptized into this faith, 
thus outwardly joining together as a communion of the Messiah; and he 
promised as the result the gift of the Holy Spirit, whose wonder-working 
presence had been shown to them. Acts ii, 38-40. 

3. The Jews who became believers in Jesus were baptized and formed 
themselves into a distinct community. Acts ii, 41. The basis of their organ- 

* Van Oosterzee's Theology of the New Testament, p. 115; Neander's Planting- and 
Training of the Church, p. 27. 
f Bernard's Progress of Doctrine, p. 115. 



86 

ization was their acknowledgment of the fact that Jesus was the Messiah. 
From this point they were led to more perfect knowledge of the Christian faith 
by the continual enlightenment of the Holy Spirit. They ascribed to the 
Messiah what the Old Testament promised that he should be, rightly under- 
stood : the Redeemer from sin, the Ruler of the Kingdom of God, to whom 
their lives were to be devoted, whose laws were to be obeyed in all things. 

4. The first Christian community took on itself the character of a family. 
The new joy of Christian fellowship subordinated all other feelings for the 
time. They daily assembled in the Temple or in small companies in private 
houses. Addresses were made on the doctrine of salvation, prayers offered, 
they ate together; and after each meal bread and wine were distributed in 
memory of Christ's last supper with his disciples and in token of their 
brotherly love to each other.* They made for themselves — as occasion 
demanded — customs of worship, rules of government, and officers, as they 
were taught by the Holy Spirit and by experience. But they remained out- 
wardly Jews, continuing in the temple services and in attendance on the syna- 
gogues, whose forms of worship and means of instruction corresponded closely 
with the nature of the new Christian worship. 

5. The new Church soon began to antagonize jludaism. Jesus the 
Messiah was brought forward as risen from the dead and the leader of the 
new Church, and miracles were wrought in his name. This roused the hostility 
of the SadduceeSy who were angry because these illiterate men taught the people 
and because they taught the resurrection of the dead through Jesus. They 
arrested Peter and John. Acts iv, 1-3. 

Then Stephen formally declared that the new Church was not a modification 
of Judaism, but a new order; and that Jesus would destroy the temple and 
change the customs which Moses delivered to them. This stirred the enmity 
of the Pharisees and led to the murder of Stephen and to the scattering of the 
disciples from Jerusalem throughout all Palestine. The conviction that, as the 
destruction of the temple, which was necessarily connected with their worship 
of God, had been foretold by Jesus, so the outward system of Judaism would 
fall and a new and spiritualized worship and church would arise from it, seems 
to have been more and more clearly accepted and declared. The scribes 
taught that the Mosaic Law provided the means of justification for men and a 
title to eternal life. The disciples of Jesus taught that the Law could not do 
this, but that the death of Jesus procured eternal life for men, that his resur- 
rection originated it, and that confidence in him secured it. The more these 
doctrines were preached, the more clearly the antagonism between the two 
systems appeared.! 

* Neander's Planting and Training of the Church, pp. 28 Jf. 
1 Bernard's Progress of Doctrine, pp. 143 Jf. 



8 7 

IT. The Church extended to the' nations. The persecution of the dis- 
ciples by the Jews scattered them abroad and led to the preaching of* the 
gospel in different parts of Palestine, and finally throughout the known world 
Acts viii, 4. 

1. Samaria evangelized. Tins was the first province out of Judaea where 
the gospel was accepted. Philip, who had sought refuge there, preached with 
great acceptance. The tidings of his success brought thither Peter and John 
from the church in Jerusalem. The gift of the Holy Spirit was bestowed on 
the new disciples as on those at Pentecost, and another church was formed. 
From this point, the gospel spread through the province. Acts viii, 25. Thus 
the expanding power of Christianity cast down another race barrier; the 
despised Samaritans were received into fellowship, and Christian Jews 
assented. Acts viii, 14-17. 

2. The conversion of Cornelius and his household. In response to a 
special revelation from God, Peter preached the gospel to uncircumcised 
Romans, who accepted it, received the gift of the Holy Spirit, and were bap- 
tized into the name of Jesus. Again, as at Pentecost and in Samaria, this 
next advance of the Christian Church — that in the new dispensation all 
nations are invited to enter the Church of God — was sanctioned by the effu- 
sion of the Spirit. Acts x, 34, 35. The Jewish believers heartily accepted 
this new doctrine, because God taught it to them. Acts xi, 18. Thus the 
Christian Church was made ready to conquer the whole world. 

3. The gospel preached to the Gentiles. 

{a) At Antioch. Peter had received one Roman family into the Church; 
but it was still Jewish in its character and membership. The persecution 
which sent Philip into Samaria scattered other disciples still further; and some 
Hellenist Jews came to Antioch and preached the gospel to Gentiles. God 
honored that work with such power that the church at Jerusalem heard of it, 
and they sent Barnabas, an evangelist, to look after it. He united with him- 
self Saul, who here began his public career as a great Apostle. This new 
church was largely composed of men of other nations than the Jews; and 
here, for the first time, a new name was given to the disciples, probably by the 
Gentiles.* They were called Christians. Acts xi, 26. This step, the admis- 
sion of Gentiles to equal privileges with Jews in the Christian Church, is 
one of the most important revolutions in the history of mankind. f 

(#) In Asia Minor. Paul and Barnabas, having been set apart by the 
brethren at Antioch through divine direction, went forth to proclaim the gospel 

* Conybeare and Howson's Life of St. Paul, vol. i, p. 119; Neander's Planting and 
Training of the Church, pp. 68 ff. 
\ Stalker's Life of St. Paul, p. 58. 



to the world. At Antioch in Pisidia they first made the great announcement 
that their mission was to carry the news of salvation to the Gentiles and to 
the ends of the earth. Acts xiii, 46, 47. After visiting a number of places in 
Asia Minor, they returned to Antioch in Syria. Acts xiv, 26-28. The mission- 
ary spirit, now the chief characteristic of the Christian Church, rose to its 
sublimest height in Paul. The keynote of his teaching was " Christ for the 
world, and the world for Christ." 

(V) The Council at Jerusalem. The admission of Gentiles to the Church 
and the organization of Gentile churches raised a question of great impor- 
tance as to whether any could share in the Kingdom of God, except by becom- 
ing Jews. A formal council of leaders in the churches, held at Jerusalem, 
decided, under the declared guidance of the Holy Spirit, that Gentiles could 
become Christians without observing Jewish ceremonial laws. Acts xv, 
I-36. 

(V ) The gospel in Europe. After some further time spent with the church 
at Antioch, Paul started on a second missionary journey during which, by a 
nocturnal vision, he was summoned to enter Europe. Here he first preached 
the gospel at Philippi, and Lydia was his first convert. She and her family 
received baptism at his hands. The result of this long journey was the 
beginning of churches in the chief centers of the civilized world east of Italy. 
Christianity, in this mission of Paul, began its great westward march. He fol- 
lowed this journey by a third which strengthened and extended the work of 
the second.* 

{/) The final rejection of the gospel by th Jews. When Paul returned to 
Jerusalem, before a great audience of Jews he once more rehearsed the story 
of his conversion and his labors, claiming his place in the covenant as a 
preacher of the hope of Israel, and declaring that he had received a divine 
commission to preach the gospel to the Gentiles. But at this announcement 
the people cried out against him. Jerusalem rejected him, and the Temple 
doors were shut against him and his message. Gentiles, by casting him into 
prison, saved him from being murdered by Jews. In the hands of the Roman 
Government as a prisoner, Paul realized the wish of his life, and was taken to 
Rome, the capital city of the world, where he proclaimed the gospel, which 
here gained a foothold from whence it spread to all the nations. Thus the 
new faith, which at first gained its adherents solely from the Jews, became a 
religion for mankind, and its connection with the Jewish people, as a nation, 
was completely severed. 

" Christianity has been finally drawn out of Judaism, the delicate and intri- 

* See excellent maps of Paul's journeys in Hurlbut's Manual of Biblical Geography, pp. 
"3 & 



39 






•cate relations of the two systems being dealt with in such a way that (so to 
speak) the texture of living fibre has been lifted unimpaired out of its former 
-covering, leaving behind only a residuum of what was temporary, preparatory, 
and carnal. In fact, the doctrine of the Gospel has been cleared and formed 
— cleared of the false element which the existing Judaism would have infused 
into it, and formed of the true elements which the old covenant had been 
intended to prepare for its use." * 



BLACKBOARD OUTLINE. 



Ch. def 


: ( 


3ont. J. Ch. — Outgr. J. Ch. 












Ess. el : 


1. 


Sup. al. J. C : for. — rec. — 


-tea. 












2. 


H. S. : Un. rej. — dw. bei. - 


— bond 


. un 










3. 


Cov. bel : Bap. — L, S. 












Hist. 


1. 


Within Jud.: H. S.— of sa 
— ant. Jud. 


.— bel. 


bap 


— ch 


ar. 


fam. 




2. 


Ext. Nat. : Sam. ev. — con. 
Co. J, Eu, — rej. J. — Ro. 


Cor. — 


gos. 


Gen. 


A, 


AM, 



QUESTIONS. 

Define the Christian Church. 

In what respects is it contrasted with the Jewish Church? 
How is it an outgrowth of the Jewish Church ? 
"What are its three essential elements? 

How is Jesus Christ presented in the Scriptures as the object of faith? 
What is the office of the Holy Spirit in the Church? 
By what rites is the covenant of believers established and maintained? 
What two periods characterize the history of the Church in the 
Testament? 

When did it begin? 

Of whom was it at first composed ? 

What were the successive steps in founding the Church? 

What occurred through the gift of the Holy Spirit to believers? 

In what terms did Peter present the gospel to the Jews at Pentecost? 

* Bernard's Progress of Doctrine, p. 143. 



New 



9 o 

What was the basis on which the first church was organized? 

What was its peculiar character ? and how was this kept up ? 

How did the new church antagonize Judaism ? 

What sects of the Jews were offended at it ? and why ? 

Who first after the Jews organized a Church? 

Who next received the gospel? 

Why did Jewish believers consent to admit the uncircumcised? 

What great advance was made in the organization of the church at 
Antioch? 

What principle was first distinctly asserted in the mission of Paul and 
Barnabas to Asia Minor? 

How did the church at Jerusalem endorse this advance? 

Where were churches next formed? 

By what act did the Jewish nation finally reject the Christian Church? 

How did Paul conclude his mission as a preacher of the gospel to the 
Gentiles? 






* BIBLE #STy DIES. #■ 

No. X. 

THE NEW TESTAMENT AS THE REVELATION OF THE 
CHRISTIAN CHURCH. 

Progress of Doctrine in New Testament: Doctrines in the Acts 

and Epistles. 

The doctrines taught by Jesus Christ, as we have seen (Lesson VII), were 
left by him incomplete in form, method, and substance. We hnd a 

Progress of Doctrine in the New Testament. 

The teaching of Christ constantly pointed to the future. The Kingdom of 
God was at hand. The Way of Salvation he had come to open. The Xew 
Birth was a new idea. He brought life and immortality to light, but he disap- 
peared from view in the sunrise of the new day. Then he reappeared, through 
the Holy Spirit, to dwell in his disciples as individuals, to give direction and 
power to his teachings as proclaimed by them, and to abide in the Church 
composed of his disciples. We therefore find in the Xew Testament : — 

1. Three Stages in making known the doctrines of the gospel: — 

i. In the Gospels: the Manifestation of Christ to men, giving the 
materials and conditions of a spiritual life which was to follow. This we have 
already studied. 

2. In the Book of the Acts : the Preaching of Christ to men, summing 
up the results of his appearing, proclaiming him with the witness of the Spirit, 
winning men to be his disciples, and gathering them into churches. All the 
addresses given in the Acts, except the debate in the Council at Jerusalem and 
the charge to the elders at Miletus, are to those yet outside of the Church. 
This preaching summarized the facts of the manifestation of Christ; that he 
was conceived by the Holy Ghost, bor?i of the Virgin Mary, suffered under 
Pontius Pilate, was crucified, dead and buried ; that the third day he arose 
from the dead; that lie ascended into heave7i, and sitteth on the rigJit hand of 

God, the Father Almighty ; that from thejice he shall come to judge the quick 
and the dead. The preachers also spoke by the power of the Holy Ghost, 
which was likewise bestowed on those who received their testimony with faith. 



9 2 

They formed a holy Church, Catholic in that it received all who believed in 
Christ in every nation. That Church is composed of people striving to be 
holy, or saints, bound together in the communion of love. These believers 
know that they have found the fo?'giveness of si7is through Jesus Christ, and 
expect, through him, to experience the restirrection of the body and to have 
life everlasting. This, which is called the Apostles' Creed, though not put by 
them into this form, is the substance of their preaching as recorded in the 
Acts. 

3. In the Epistles ; the Life in Christ, as received and manifested 
by believers, explained, illustrated, and inculcated. 

The form of these communications is suited to those who have entered into 
the new life in Christ. The prophets uttered messages to the nations. The 
apostles wrote letters to the brethren. 

The method of conveying the truth is appropriate to those belonging to the 
Church of Christ. Believers are addressed as those who themselves have com- 
munion with God and an unction from the Holy One. Wherever necessary, 
authority is asserted and a direct revelation avowed. But the communications 
are everywhere characterized by personal acquaintance and affection. The 
writers utter their convictions, confirm their statements by quoting from former 
Scriptures, appeal to the judgments of their hearers; thus not only informing, 
but educating them in the meaning of the Will of God. 

The substance of apostolic teaching, while identical with that of Christ him- 
self, amplifies and enlarges upon it, giving not only the facts of his manifesta- 
tion, but its results. From lessons given by his life, character, and words, we 
are guided to lessons on the redemption, reconciliation, and salvation, which 
result from his manifestation. The Epistles may be briefly characterized as 
follows : — 

The subject of the Epistle to the Romans is justification: its need, nature, 
and effects. It is an answer to the fundamental question : " How can man be 
just with God?" 

The Epistles to the Corinthians, in the presence of the essential spirit of 
worldliness, avow the divine authority of the gospel and its claim that the 
mind should be subject to it; and direct the life of the Church. 

The Epistles to the Galatians, in the presence of the spirit of bondage to 
the forms of the Jewish Church, declare that the gospel gives spiritual 
freedom. 

The Epistles to the Ephesians, Philippians, and Colossians present 
views of the eternal purposes of GWand the ideal perfections of the Church, 
in Christ. 

The Epistles to the Thessalonians proclaim the hope and the assurance of 
the coming of Christ. 



93 

The Epistles to Timothy, Titus, and Philemon explain the spirit, prin- 
ciples, and work of the office of the ministry, and the duties devolving on the 
Church. 

The Epistle to the Hebrews shows the relations between the Old and the 
New Covenants, and that these relations consist in a divinely intended system 
of analogies. 

The Epistle of James supplements Paul's doctrine of faith by the corre- 
sponding teaching of the necessity of righteous conduct. He conceives the 
gospel as the fulfillment of law. 

The Epistles of Peter are characterized by hope. He witnessed the suffer- 
ings of Christ and expects to partake of his glory. He conceives the gospel 
as the fulfillment of prophecy. 

The Epistles of John are characterized by love. He conceives the gospel 
as the manifestation of the heart of God. His message is: "God first loved 
us : therefore let us love Him and the brethren." * 

The Epistle of Jude exhorts us to coiitend earnestly for " the faith once 
delivered to the saints." 

The Revelation is the one prophetic book of the New Testament. Rev. i, 
I ; xxii, 6. It presents the result and consummation of all the work of Jesus 
Christ in human history. Its theme is : "I come quickly." 

II. The Principles of the progress of doctrine : — 

1. Unity. The advance of revelation in the Old Testament is slow and 
sometimes difficult to trace. God began to make himself known to men by 
giving them a few truths suited to the simplest stage of intelligence. Through 
many centuries these truths were more completely presented and new ones 
added, as men were able to bear them.f In the New Testament, God, who 
had spoken by the prophets, spoke by his Son. Heb. i, 1,2. The advance 
becomes swift and continuous. Within the period of one human life, the 
whole gospel of the present dispensation was unfolded. But all, from the first 
announcement of the Creation to the cry of the Apostle, " Even so, come, 
Lord Jesus," proceeds from one mind. The one subject is: Redemption 
through Christ foretold, revealed, explained, and applied. Holy men of old 
spake as they were moved by the Holy Ghost. Jesus taught by the power of 
the Spirit. He promised that the teaching of his disciples should be commu- 
nications from his Spirit. 1 Cor. xii, 4-7. 

2. Reality. The teachings of the New Testament are not theories, but the 
consequences of facts. The facts were first completed, then their consequences 

* Schaffs History of the Church, vol. i, p. 551. 

t Progress of Doctrine, pp. 43^". For fuller treatment of the subject, see The Bible: Its 
Revelation, Inspiration, and Evidence, by John Robson, d.d. 



94 

explained. The Word was made flesh, the Son of God lived and suffered and 
died and rose and ascended; then the doctrines concerning salvation and the 
attainments of Christian character were presented, based on these facts. 
Christian doctrine can not be taught apart from the history by which it was 
introduced into the world. 

3. Life. The teachings of Christ were not only connected with his life and 
death and resurrection; they were also explained and illustrated in the lives of 
his disciples. They were not only announced; they were also experienced. 
Their meaning unfolded as men adopted them, lived them, and testified of 
their results. The word spoken to men by the Lord became a word spoken in 
men by his Spirit, truth vitalized by its connection with those who revealed it 
through lives joined to Christ and reaching out to join other men to him. 

4. Growth. As the doctrine is revealed oy one mind, rests on events fol- 
lowing one another, is disclosed through human experiences applying and 
testing it, — we should expect successive stages in its development. The 
ministry of Christ on earth must be understood before his ministry in 
heaven and the work of his Spirit can be apprehended. His work and his 
grace being first known, we can understand from them the motives and rules 
of conduct of those who followed him. The later parts of the Bible can not 
be understood without the earlier, but we shall find in the earlier many truths 
which appear in the later. We should observe this orderly development in 
teaching others. We are to teach the things concerning Christ first, then of 
the Kingdom of God established in his disciples; the things concerning the 
present life, and the past, which prepared the way for his coming, — before we 
attempt to unfold the unseen conflicts in the Kingdom of God and the final 
results when present things shall have passed away and all things shall have 
become new; and these things to come, even to those most clearly informed, 
will always be less thoroughly understood than those which most concern the 
past and the present. In the New Testament we find : — 

(#) The person of Christ, his manifestation in the flesh, and the words he 
uttered in the flesh. 

(b) The Church, which is his body, and the dispensation of the Spirit; his 
words translated into human experience, disclosing a life related to heaven and 
hid with Christ in God. The New Testament is God's instrument to gather out 
from the world a chosen people, an eternal society, which shall supplant all 
others and issue into the perfect Kingdom of God. 

(V) The consummation of earthly events, the end of the world, the resur- 
rection of the dead, the coming of the Lord, the final judgment, the new 
creation, and the life everlasting. 

In this course of development, for reasons which will be readily seen, the 



95 

doctrines of Christ are presented in a somewhat different order, in the later 
teachings of the New Testament, from that in the Gospels. His person, in its 
relations to his Kingdom, could not be clearly shown till after his mission on 
earth was fulfilled. But we are now prepared to study 

The Doctrines as Presented in the Acts and Epistles. 

These we arrange under twelve heads, as follows : — 

I. Jesus Christ. He made the Kingdom of God the keynote of his 
teaching. The Apostles " ceased not to preach and to teach Jesus Christ " as 
the keynote of their teaching, yet were leading their hearers on toward the 
perfect, eternal society over which he is to rule as King. He preached the 
Kingdom. They preached him as its King. The substance of the teaching of 
the Apostles was the coming of Christ in the flesh; his holiness, love, and 
truth; his sacrifice on the cross, his resurrection and ascension, his glorified 
life in heaven, his presence with, and in, his disciples, his coming and 
Kingdom.* Col. ii, 3. They told men of their fall by sin; of the gulf fixed 
between them and their Father, which they had neither the will nor the power 
to pass over; that the Good Shepherd came to seek and to save them; the 
Just gave himself for the unjust, rose from the dead, ascended into heaven, 
intercedes for us, is our righteousness with the Father, will keep us from fall- 
ing, and receive us into his glory. They presented his person as the originating 
center of all things and the object for which all things were created (Col. i, 
16, 17); his relations with God, as manifesting all the essential glory of the 
Godhead (Heb. i, 3; Col. ii, 9); his relations with men, as the author of 
their salvation (1 Thess. v, 9, 10; 1 John iv, 14), the giver of the Holy 
Spirit (Acts ii, 33), the originator of the New Birth (2 Cor. ii, 17), the 
source of the Word of Life (compare John i, 1, 4 with I John i, I and v, 20), 
the inspirer of every disciple (Col. iii, 4), the head of the Church (Col. i, 18; 
I John v, 12), constantly caring for, and dwelling in, all his disciples (Heb. 
xiii, 5, 6), the means of access to God (Eph. ii, 18), the assurance of reszirrec- 
tiou to all (1 Cor. xv, 20-22), the final Judge (2 Cor. v, 10), the everlasting 
Ruler of a perfect society, the Kingdom of God. Rev. xi, 15. 

II. The Way of Salvation. Jesus Christ himself taught that confidence 
in himself, repentance for sin, and appropriation of himself as a sacrifice 
secured salvation. The apostles, after his death and resurrection, greatly 
enlarge our knowledge of this doctrine. 

1. The need. All need salvation, for all have sinned. Rom. iii, 23. 

2. The fact. Salvation is provided through Jesus Christ. Gal. iii, 13; 
Eph. i, 7. 

3. The grounds. Salvation is provided for men through Christ's sacrificial 
* Progress of Doctrine, p. 75. 



9 6 

death on the cross. This was in accordance with the purpose of God. Acts: 
ii, 23. It was on account of men's sins. 1 Peter ii, 24; 1 Cor. xv, 3. It 
was to open a way by which men might approach to God. Heb. x, 19, 20; I 
Pet. hi, 18. It is the only way by which men can be saved. Acts iv, 12. It 
is sufficient for all. 1 John ii, 2. 

4. The means-. Salvation is appropriated by repenting of sin (Acts hi, 19), 
trusting one's self to Christ (Acts x, 43), and obeying him. Faith and obedi- 
ence go together (1 Peter ii, 7). Whatever any one was before repenting of 
sin and accepting Christ as Saviour and Lord, as a believer he has access with 
all other believers to God through Christ. Acts xv, 9. 

5. The results. The believer is justified 'by the mercy of God through faith 
in Christ; that is, he is made righteous by the act of God, forgiving his sins, 
and putting him in possession of the righteousness of Christ. Rom. hi, 24; 
Tit. iii, 7. " We are justified by faith alone, through grace alone (Eph. ii, 8) ; 
yet faith remains not alone, but is ever fruitful of good work." * As a result 
of this justification we have peace with God (Rom. v, i) and a hope of being 
partakers of his glory. 1 Peter v, 10. This hope is so strong and rests on 
such grounds that it is a certainty. Heb. vi, 19, 20. 

Salvation, then, is needed by all; is provided for all by the sacrifice of Jesus 
Christ; is appropriated by those who repent and believe on him, and secures 
to the believer a righteousness which is the free gift of God, peace with him, 
and assurance of eternal life. 

III. The Holy Spirit was declared by Christ to be a person; the giver of 
supernatural powers to the disciples; the revealer of divine truth to men, 
representing Christ to believers, and abiding in them. 

In the Acts and Epistles these truths are expanded. The Holy Spirit is 
bestowed on believers in Jesus Christ (Acts ii, 33) , reveals him to them (1 Cor. 
xii, 3), appropriates to them the salvation accomplished by him (Tit. iii, 5), 
tells them that they are children of God (Rom. viii, 16), and why (Rom. viii, 
14), teaches them how to pray (Rom. viii, 26), transforms their bodies into 
holy temples (1 Cor. vi, 19), sets on them the seal of God's promise (Eph. i, 
13), and dwells in them as "a higher conscience, a divine guide and monitor." 

The Holy Spirit is the Founder of the Christian Church (Acts ii, ^S t 41), 
dwells in it (Eph. ii, 22), and bestows the gifts which characterize its members 
(1 Cor. xii, 3-16). He is the source of all Christian graces (Gal. v, 22), and 
is especially the inspirer of hope and joy. Acts xiii, 52; 1 Thess i, 6. 

IV. The New Birth. The apostles taught that the New Birth is a creative 
act of God by which the subject sees the glory of God in Jesus Christ (2 Cor. 
iv, 6; Gal. i, 16), and is translated into the Kingdom of Christ. Col. i, 13. It 

* SchafFs History of the Christian Church, vol. i, p. 536. 



97 

is the beginning of a change which will transform Aim into the likeness of 
Christ from one degree to another by the power of the Holy Spirit. 2 Cor. 
iii, 1 8. The forms of expression in the Epistles, describing the change are: 
" dead in sin " — " spiritual life " ; " darkness " — " light in the Lord." Eph. 
v, 8. This is a divine act (Eph. ii, 8) ; but we are fully assured that God will 
perform it upon every one who surrenders himself to God and asks for his 
grace. Acts xvi, 31. 

V. The Word of Life. This includes the Law of Love which Christ 
taught. The apostles applied this law to all the circumstances of daily life of 
those who live together as Christians in a sinful world. Jesus Christ had 
declared that the Scriptures of the Old Testament were true and divine (Matt. 
v, 17, 18; John x, 35); that his own sayings were the words of God (John 
viii, 28; xii, 49; xiv, 24), and that his apostles should be guided by the Holy 
Spirit to give his teachings to men. John xiv, 26; xv, 26, 27; xvi, 13. The 
apostles declared that they had the mind of Christ (1 Cor. ii, 16) ; that they 
had received the Spirit of God that they might know the things of God, and 
that they taught those things by the direction of the Holy Spirit (1 Cor. ii, 12, 
13) ; that the Word which they taught is not the word of men but the Word 
of God, which works with power in believers. I Thess. ii, 13. 

They taught that the Word of Life is the means by which men are made 
subjects of the New Birth. 1 Peter i, 23; James i, 18. Faith comes through 
it. Rom. x, 17. It should dwell richly in all believers. Col. iii, 16. It is 
spiritual food (1 Tim. iv, 16; I Peter ii, 2), equips believers (2 Tim. iii, 16, 
17), and gives spiritual strength. 1 John ii, 14. Therefore we must study, 
feed upon, and use, the Word of God. 

VI. The Life in Christ. Every one who has become a follower of Christ 
has a new prijiciple of life in him (1 Peter i, 23) of which Christ is the 
author. John vi, 48. It is spiritual in its nature (Rom. viii, 6) and eternal. 
I John v, n, 12. The same Spirit which raised Christ from the dead is now 
in believers and has given them new motives; will also quicken their bodies, 
controlled by these new motives. Rom. viii, 9-1 1. From this point of view 
every member of the Kingdom of God is regarded in the Epistles. They lift 
us to a new world of thought. Believers are " in Christ." They share in all 
that he does and has and is. They died with him, rose with him, live with 
him, are heirs with him, expect to reign with him. Christ also is in them. 
Their members are the members of Christ. His Spirit is in them : in all their 
thoughts, their achievements, impulses, conversation — changing their lives, so 
that they live in Christ, and Christ in them.* They are commanded to main- 
tain in their bodies the laws of purity, because the Holy Spirit dwells in them. 

* Progress of Doctritie, p. 182 ff. 



9 8 

I Cor. vi, 19; 1 John iii, 3. God commands them, since they have begun the 
new life in the risen Christ, to live according to it; to think about and reach 
after the life where Christ appears in glory. Col. iii, 1, 4. 

VII. The Church of Christ is an organization of those who live the new 
life in Christ : united to him, its life and guide. Rom. xii, 4, 5 ; 1 Cor. xii, 
12, 27. This organization is destined to gather into itself all believers in 
Christ (Eph. i, 10), both in earth and in heaven. Heb. xii, 22-24. [See 
Lesson IX.] 

VIII. Providence. Christ taught that God our Father loves and cares 
for his children constantly and that we should trust him with childlike confi- 
dence and affection. The apostles taught that God's purpose in creation was 
to give the richest treasures in the universe to those zvho are renewed into the 
image of Christ (2 Cor. iv, 14, 15; 1 Cor. iii, 21-23); tnat a ^ things, under 
the guidance of God, are working together for the good of those that love him 
(Rom. viii, 28) ; that the power which raised Christ from the dead is working 
to bless those who believe in him (Eph. i, 18-23), and that all things exist 
for the use of the children of God and to bring them to perfection. I Cor. iii, 
21-23; 2 Cor. iv, 15. 

IX. Prayer. The apostles laid emphasis on what Christ taught concern- 
ing prayer, especially that it should be offered in the name and spirit of Christ 
and that access to God is by the sacrifice of Christ for our sins (Heb. x, 
19-22); that we should ahvays be in the spirit of prayer (Eph. vi, 18; I 
Thess. v, 17), and that it has power with God. James v, 16. 

X. The Resurrection. Christ taught his disciples that he would rise from 
the dead and would raise others. The apostles testify to the fact that he has 
risen. This is their chief business. Acts i, 22; iv, 33; Rom. i, 4. On the 
resurrection of Christ the hope of believers is based. He had taught them 
that because he lived they should live also. The apostles proclaimed that 
Christ in believers is the hope of glory. 2 Cor. iv, 14; Col. i, 27; 1 Peter i, 
3-5. Because Jesus rose from the dead, all shall rise. I Cor. xv, 22; Rom. 
v, 17. The body which the risen believer will receive is spiritual (1 Cor. xv, 
42-44) and eternal. 2 Cor. v, I. This is the one hope of believers, their 
great motive to obedience and service. I Cor. xv, 58; Phil, iii, 10, 1 1. 

XL The Final Judgment. Christ taught that there is a present judg- 
ment, also a future judgment at a definite time, and that he himself would be 
the Judge. The apostles especially emphasized the last two points. They 
declared that God had appointed the Day of Judgment. They urged this fact 
as a motive for repentance. Acts xvii, 31 ; Rom. ii, 16. 

They announced that Christ would be the Judge; that his appointment to 
this office was assured by his resurrection from the dead. Acts xvii, 31. All 



99 

mankind, both living and dead, must appear before him to be judged. Rom. 
xiv, 10; 2 Tim. iv, i. The basis of judgment will be the works which those 
who are to be judged have done in their earthly life. 2 Cor. v, io. Each 
one shall be judged by himself and. for his own acts. Rom. xiv, 12. But the 
works of each person are recorded Tor review in that day (Rev. xx, 11-13), and 
each one will testify exactly according to the facts. 1 Cor. iii, 13. At this 
final judgment great physical changes will take place in the universe. 2 Peter 
iii, 7-13. Those who have done evil are now condemned, but the sentence of 
condemnation will then be formally pronounced and the punishment inflicted. 
Jude vi; 2 Peter iii, 4-9. 

But while those who have done evil will receive sentence of condemnation, 
those who have done good will receive reward. Rom. ii, 5— II. 

At that day judgment will be passed on all men, whether or not they have 
heard the gospel. Rom. ii, 12, 16. But the judgment pronounced on them 
will be according to their light. Those who have not known the law will be 
judged according to their obedience to their own consciences. Rom. ii, 14, 
15. Those who have known the law can not be justified by it because they 
have discovered their sins by their knowledge of it. Rom. iii, 19, 20. But 
those who, acknowledging themselves guilty, have accepted Christ as their 
Saviour and Lord are already free from condemnation. Rom. viii, 1-4. They 
are justified through their confidence in Jesus Christ, whom God has set forth 
to be a propitiation for sin. Rom. iii, 25 and v, 1; 2 Cor. v, 21. In the Day 
of Judgment all who have surrendered their lives to him and his service will 
receive a glorious reward. 2 Tim. iv, 8. 

The consequences of the Day of Judgment to those who are accepted as 
righteous are declared to be everlasting blessedness. This will consist in a like- 
ness to Christ (1 John iii, 2), sharing his glorious inheritance (Rom. viii, 17, 
18), the riches of which can not be here expressed because we have never 
seen nor heard any thing to which we could compare them. 1 Cor. ii, 9. But 
we have hints of them in the promises that the redeemed shall receive crowns 
of glory (1 Peter v, 4), shall sit with Christ on his throne, and shall abide for- 
ever as citizens of the New Jerusalem, the City of God. Rev. iii, 12. 

The consequences of the Day of Judgment to the wicked were declared to be 
both the natural consequences of sin, in destroying the capacity for holy 
enjoyment, and the positive retribution inflicted by Christ. [See Lesson 
VII.] He also described the condition of both righteous and wicked, follow- 
ing the judgment, to be eternal. Matt, xxv, 46 R. V. To this teaching of the 
future condition of the wicked, the apostles added little. They declared that 
the punishment inflicted would be everlasting banishment from Christ's pres- 
ence (2 Thess. i, 9), and repeated the imagery of woe which Jesus himself 



IOO 

had used. Compare Matt, xxv, 41 and Mark ix, 43, 44 with Rev. xx, 15 and 
xxi, 8. The radiance from heaven shone constantly through their thoughts, 
but over the darkness of hell they left the veil unlifted. 

XII. The City of God. Beyond this present life the apostles point to a 
consummation of the Kingdom of God which is here begun. Into this the 
Church of Christ will emerge in perfect beauty. Eph. v, 27. Its joys are 
spiritual (Rom. xiv, 17), suited to its inhabitants. 1 Cor. xv, 50. The children 
of God now hold a sure title to a residence in it, but its glories are not yet 
manifest to them. 1 John hi, 2. But the new paradise far surpasses the old. 
Rev. ii, 7; xxii, 2-5. The New Jerusalem is the everlasting abiding-place of 
the saints (Rev. hi, 12), and its glory is the glory of him who was slain to 
redeem us, who will forever rule over it in love. Rev. xxi, 22, 23. Blessed 
beyond expression will they be who enter into it (Rev. xxii, 14); and noble, 
like the wSon of God himself, are they who lead others within its gates. James 
v, 19, 20. To make him known as the everlasting King of the City of God, 
who has purchased by his blood all who enter it, is the highest privilege that 
can be given to men : " Whom we preach, warning every man, and teaching 
every t?ian in all wisdom; that we may present every man perfect in Christ 
Jesus" Col. i, 28. 



IOI 



BLACKBOARD OUTLINE. 






Prog. Doct. 










1 . Stages 


. 1. Gos. — Man. Ch. 2. Acts. — Pr. Ch. 3 


.Ep.- 


LifeCh.: 






f. m. s. : 










Rorr 


.: jus. n. n. ef. 










Cor. 


: div. au. — cl. m. sub. — dir. 1. ch. 










Gal. 


: gos. g. sp. fr. 










Ep. 


D h. Col.: et. pur. G. — id. per. ch. 










Th.: 


ho. as. com. Ch. 










Tim 


Ti. Ph.: sp. pr. wo. min.; dut. ch. 










Heb 


. : rel. bet. 0. and N. Cov. 










Jam 


. : ncs. ri. con. 










Pet. 


: ho. — ful. pr. 










Jo-: 


Love. 










Ju.: 


Con. f. del. sa. 










Rev. 


: res. con. wo. Ch. 








II. Prin. 


1. U. 


2. R. 3. L. 4. Gr: per. Ch. — ch.- 


-con. 






Docts. 1. 


J. Ch. 


• au. sal. — giv. H. S. — or N. B. — 


so. Wo 


. 1.— 


ins. 




dis. - 


— he. ch. — car. dw. dis. — me. ac. 


G — 


as. res 






Jud. 


— Rul. — K. G. 








2. 


W. S.: 


n. f. gr. me. res. 








3. 


H.S.: 


bes. bel. — fo. ch. 








4. 


N. B.: 


cha. trans. Ch. 








5. 


W. L: 
f.— 


mind Ch. — Spr. G. — Wo. G.: me. 
eq. bel. — spr. str. 


sub. N 


B.- 


-sp. 


6. 


L Ch. 


new pr. — spr. — etr. 








7. 


Ch. Ch 


r. : org. n. 1. Chr. : des. g. all bel. 








8. 


Prov. : 


r. tr. ren. — all th. g. — all th. br. per. 






9. 


Pr. : ac. G. sac. Chr. — al. sp. pr. — po. G. 








10. 


Res.: 


Chr. bel. ho. gl. — bo. spr. et. — mot 


ob. ser. 




II. 


Fi. Jud 


. : Chr. J. — all ap. — ba. wo. ea. 1.- 


— ea. hsf. — 


wo. 




rec- 


— ea. ac. f. — cons. ri. ev. bl.: cons. wi. nat. 


ret. 




12. 


C. G. 











QUESTIONS FOR EXAMINATION. 

'What are the three stages in the New Testament in making known the 
doctrines of the gospel? 

How is the method of teaching in the Epistles contrasted with that of the 
Prophets? 



102 



What is the substance of apostolic teaching in addition to the teaching of 
Christ in the gospels? 

Give the subjects of each of the Epistles and of the Book of Revelation. 

Mention the four principles which characterize the progress of doctrine. 

In what way are we to observe these principles in teaching others? 

Mention the three subjects of the New Testament in their order. 

Name the twelve doctrines taught in the Acts and Epistles. 

How did the chief theme of the apostles' teaching differ from that of 
Christ's teaching? 

How did the apostles present the person of Christ? 

What five things did they teach concerning the W T ay of Salvation? 

What is the work of the Holy Spirit in believers? 

What is his work in the Church? 

How did the apostles characterize the New Birth? 

How did they apply the Law of Love ? 

How did they describe the Word of Life? 

What did they declare to be the believer's relation to Christ? 

What did they teach concerning the Church of Christ? 

What warrant did they give for believing in God's care of his disciples? 

W T hat did the apostles teach concerning prayer? 

On what did they base the hope of believers? 

What did they teach concerning the final judgment of each human soul? 

How are transgressors of the law justified before God? 

What will be the consequences of the Day of Judgment to those who are 
accepted as righteous? 

What to the wicked? 

What is the final and permanent organization presented in the New 
Testament as the consummation of all things? 

What is the great business of the Sunday-school teacher? 



tf,(,»o 



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